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THE 



PERSONAL MINISTRY 



OF THE 



GOSPEL. 



AS TAUGHT AND EXEM- 
PLIFIED BY THE LORD AND 
HIS APOSTLES. 

BY 
JOHN CULP. 

WARRENSBURG, MO. 
Price, 16 cis» 



The Library 

OF Cpl 



WA8HINGT 



THE 



PERSONAL MINISTRY 



OF THE 



GOSPEL. 



AS TAUGHT AND EXEM- 
PLIFIED BY THE LORD AND 
HIS APOSTLES. 

BY 
JOHN GULP- tyk/ . 

WARRENSBURG, MO. 



Copyright, 1894, By Author. 



AUTHOR'S NOTE, V £yft 
Different circumstances] however in 
an uneventful life, might be: referred as 
causes contributory to this little volume. 
Possibly as many more are unseen, 
veying those things, then view the faults in 
the effort upon the subject, besides a sub- 
ject so extremely unpopular, seems to add 
foolishness to error iu the attempt to intro- 
duce it to the public . But there is anoth- 
er .side to the matter. Is the doctrine of a 
personal ministry the truth, of wnich there 
remains not the least doubt, and it is the 
lact that adverse circumstances, as it may 
also logically be concluded, have contribu- 
ted in bringing about this little work; then 
wiih all the regrets of misappropriated 
time in not procuring- education in early 
life and aLl those other unpleasant circuni 
stances religiously encountered in life, i 
am forced to exclaim: "My posssssions are 
lalien in agreeable places' yea, my herit- 
age is pleasant to ine*" Ps. 16: 6. 

Then, the doctrine advocated in this 
work being the truth, and it being the prf>- 
duct of adverse circumstances, who may not 
rejoice and share in this work? Why, those 
who m jght be thought least worthy to share 
in the work are made contributors to the 
work. Then the personal ministry of 
the Gospel commending itself under these 
e ire urn stance 3 let it be acceptable, and the 
Lcid be praised by all. 

Dec. 1894. 



THE 

Personal Ministry. 

OBJECT. 

The restoration of the primitive 
method of spreading the gospel ; by 
impressing the responsibility of a per- 
sonal proclamation of the Gospel; 

thereby making the Gospel free; 

"without money and without price." 

The establishing of the grand prin- 
ciple of equality. "Every valley shall 
be filled, and every mountain and hill 
shall be brought low ; and the crooked 
[roads] shall be made straight, and 
the rough ways shall be made smooth " 
Luke 3:5. 

"There is neither Jew nor Greek, 
there is neither bond nor free , there 
is neither male nor female : for ye are 
all one in Christ Jesus." Gal, 3 : 28. 

The abolishing of the worldly fnsti- 



2 OBJECT. 

tution of "iRcting or otherwise appo- 
inting a few men to minister in the 
Gospel which creates a class clothed 
with authority in the church, where- 
by the spreading of the Gospel is 
made to depend upon begging mon-y. 



^sOTE: Many of the scripture 

quotations m this work are from the 
Emphatic Diaglott . A translation 
from Greek MSS. that are centuu.es 
earlier than those from which our 
common bible was translated. See 
preface, Emphatic D\aglott* 



INTEODTJCTORY 

By the term Personal. Ministry 
is muint that all God's children , male 
and female are commissioned at th^ 
time of their baptism to go and preach 
the Gospel . 

- By the term official ministry as 
employed in this work, is meant the 
present system of making the mi nisi iv 
of the Gospel an of lice to which in- 
dividuals are appointed hv hierarchy! 
oodies, or church elections, granted by 
a set of officers who guard the of- 
fice of the ministry as if given to 
them by special appointment of God, 
Of course, in opening such a door 
of liberty under present conditions, 
caused by an official ministry , a 
great timidity would be manifest 
even with disciples who have lived 
Ions: in the church . But with wis- 
dom, care and patience on the part 
of elders of the congregation , tal- 
ents would soon be developed for 
the benefit of the congregation 



4 INTRODUCTORY. 

The idea inculcated by the offi- 
cial ministry that there are those who 
have no talent to employ for the ben- 
efit of the congregation , is contra 
dieting the scriptures and making 
the membership to appear idiotic res- 
pecting the economy of their salva- 
ion, and that they depend upon the 
presumptuous who claim that they 
have been specially elected or called 
by the Holy Ghost for to secure 
their salvation . 

True , all may not have oratoric- 
al or evangelizing power, but there 
is abundent room for all talents in 
bulldiug up and developing talents 
in the evangelized. 

The Personal MinXstry recog- 
nizes no difference in the successful 
and unsuccessful employment of the 
talent publicaily . Merit in the king- 
dom of Christ is not indicated in 
this way. But this is not all : There 
is no such a thing taught in the script- 
ures as advanceing some in "degrees" 
ot honor and authority and retarding 
others. The members are all equal 
however unequal in talent . 

The idea very readily suggests it- 



IN TRODCTJTORY 5 

self in the doctrine of an individual 
ministry , that experienced men and 
women with good characters, as *>oon 
and fast as can be secured , even if 
the abili.tes are moderate , should im- 
mediately employ themselves in ap- 
pointments outside the congregation; 
otherwise their presence should not 
be permitted to interfere in the practi- 
cal exercises of those in the congrega- 
tion at home. 

Another note of explanation that 
is necessary to make in this intro- 
duction, is that the offices of elder 
and deacon are fully sustained in 
the doctrine of the Personal Minis- 
try . But these positions are given 
to those who have been proven in 
the system of the Personal Minis- 
try. Then if found to possess the 
qualification of 1 Tim, 3, they are 
permitted those positions of service- 
But let it be distinctly understood 
that those descend to that of a posi- 
tion of servants according to Matt. 
20: 26 , 27 . "It is not so among 
you ; but whoever may desire to 
become great among you , let him 
be your servant ; and whoever may 



b INTRODUCTORY. 

desire to be chief, let him be your 
slave . " Again , Mark ,9: 35 . " If 
any one desires to be first he mil 
be last of all, and a servant of all . " 

And 10 : 43, 44. "But it is not 
so t among you ; but whoever may 
desire to become great among you, 
shall be your servant, and whoever 
among you may desire to become 
chief shall be slave of all . 

This also explains 1 Tim . 3 : l". 
"If any one longs after an overseers 
office he desires an excellent work . 
Here it is noticed that the position 
may be desired because it is not of 
an exhalteci nature , and for the 
simple reason that it is a position of 
servitude, instead of speakership and 
authority, as under the official min- 
istry. 

Neither does the position of the 
elders require the gift of oratory 
as we learn from 1 Tim. 5 : IT. "Let 
the elders who preside well be es- 
teemed worthy of double honor , es- 
pecially those who toil m word and 
teaching. " Here the same position 
is refered to but requires neither 
preaching or teaching in it. 



INTRODUCTORY. 7 

These passages are difficult of 
application in the foreign system of 
an official ministry of the Gospel, 
but are significant in the personal 
method. 

Presidents in the Personal Min- 
istry are required to be "apt teach- 
ers," to he competent to preside, 
but they do not necessarily need to 
either preach or teach, but under 
the official ministry the charge is 
preaching , with a jealous care to 
guard the office, with the adminis 
tration of baptism, sacrament, mak- 
ing and enforcing a creed. 

The labors of a president that teach- 
es, consists in fitting and qualifying 
the Saints for the work of the min- 
istry, but any member may engage 
in this service. And so may the pres- 
ident also toil in preaching: the word 
In new sections, as do all the rest 
of the disciples, who are accomplish- 
ed in this service; but to guide and 
preside in the deliberative assembly 
is another thing. Therefore the 
tence that he who "longs ? 
overseers office he desires ar 
lent work," is aptly explained under 



8 JfTKOLUJCTORY, 

the plan of the Personal Ministry. 

Bui when we come to manifest 
such a desire in the official ministry 
it would take a man with a sight 
vf brass, and very little selfrespect 
to make such a desire known, for 
the ex halted office of a bishop un- 
der the Bystem of the official min- 
istry would brand such as of base 
and sinister motives, and partaking 
of the worldly spirit of political of- 
fice seekers. 

Why r it has been observed that 
where brethren manifested a desire 
to merely exercise publically in the 
Gospel , say nothing of the honors 
of an office , that they were set 
down as aspireing and perhaps ad- 
monished of such a dangerous spirit, 
and to finish the job have the con- 
gregation to gossip about such as 
not being very bright. 

If such are the results where 
no authority is asked what might 
be expected where one would man- 
ifest the desire of the high position 
and great power of the modern bish- 
op! The political epithet of the world 
would be the nicest way to dispose 



INTRODUCTORY 9 

of such; call them cranks. 

The plan of the Personal Min- 
istry of the Gospel furnishes a de- 
mand for applicants to serve in the 
position as presidents, and the qual- 
ifications only is all that ne^d be 
required of those who desired to de- 
acend into it. But owing to the 
slavery , might say tool such must 
become it is not readily sought. 

There are various other scrip- 
tures where reference is made to 
those who teach and preside in the 
assembly all of which beautifully ap- 
ply themselves in the Personal Minis- 
try. But these humble positions have 
been noticed here for the reason 
that the supporters of the official 
ministry of the aospal invariably 
when writing and speaking upon 
the subject refer to those passages 
that relate to the office of an over- 
seer or president in the deliberative 
assembly to support their doctrine. 

The difference in the worldly 
and rude applications in refenng to 
those scriptures to support the of- 
ficial method in power, and that of 
the harmonious and humble position 



10 INTRODUCTORY. 

or' service in Urn personal rwmistry 
is apparent ; but the misapplication 
of these scriptures is still more glar- 
ing, if not ridiculous when it is not- 
ed that not one of irieir bishops are 
even elected , but appointed to the 
office either by a hierarchy or bv 
general consent and that it is anoth 
erclnss of officers whom they elect to 
the ministry by the use of tnese 
scriptures for authority, thereby use- 
ing evidence to prove and establish 
the right of a thing of which they 
themselves must admit has no ex- 
istence. 



Trust not iu the creeds 
By multitudes made 
All motives not known. 
Held they a righteous zeal. 
The scriptures will reveal 
By judgment of your own. 

Church offices of power 
End sad in the hour 
When by intellegence spurned. 
All forced to succumb 
Good , bad and the dumb, 
Eighted only when overturned. 



THE 

Personal Ministry. 

CHAFTEE 1. 

A PERSONAL COMMISSION. 

"Go ye therefore and teach 
all nations, baptizing them in 
the name of the Father, and of the 
Son, and of the Holy Ghost: Teach- 
ing them to observe all things what- 
soever I have commanded you: and 
lo, I am with you alway, even unto 
the end of the world. Amen," Matt. 
28: 19, 20. 

In defending a new and. benighted 
doctrine like this of the Personal 
Ministry of the Gospel, it is fortu- 
nate as well as a happy thought that 
the first passage of scriptures that 
may be quoted to support this doc- 
trine is one so familiar, given under 
such impressive circumstances as 
the above. 

Familiar as this passage is, yet 



12 A PERSONAL 

toe authority lor a personal ministry 
is almost universally overlooked. Tile 
deduction for this doctrine lies in 
the following words: "Teaching theni 
to observe all things whatsoever I 
have commanded you ." Whatsoever, 
means evry thing taught. 

Were not the twelve apostles com- 
manded to go ana preach the Gos- 
pel? Certainly they were. See Matt. 
10: 5, 6, 7. Luke 9: 2. and Mark 3: 
13, 14, 15. Then it follows that all 
disciples are commanded to preach 
the Gospel. 

The Emphatic Diaglotte also is 
plain upon this sentence; it reads; 
"Teaching them to observe all things 
which i have enjoined upon you." 
Preaching the Gospel was enjoined 
upon the apostles and of course by 
the commandinent it is enjoined 
upon all disciples. 

This text is the foundation of 
the Personal Ministry. From it the 
honest mind is forced to inquire 
what has been commanded or en- 
joined. 

Not only is the doctrine of a per- 
sonal ministry enjoined in this text 
but other things are taught in the 



COMMISSION 18 

ministry of Const that are overlook- 
ed by not placing the proper estimate 
upon this familiar but remarkable 
passage. 

When the lite and mijiistij of 
Christ and bis apostles are read with 
the view of having enjoined upon us 
precisely what was enjoined upon the 
apostles, there are new ideas im- 
pressed, of which the personal min- 
istry is one; the time of setting up 
the kingdom another ; church govern- 
ment, nonresistance and many other 
instances will come prominently be- 
fore us. 

It has been argmd that an offi- 
cial ministry was enjoined in the 
selection of the twelve apostles. 

Evidently the apostirs were not 
selected to exemplify selection to the 
ministry. They were selected to be 
witnesses. Luke 24:47,48. John 15:27. 
Acts 1 : 8.22. and 2:32. And according 
to the commission they were to en- 
join upon all just what they witness- 
ed. Having them to become wit- 
nesses, prepared them that He might 
send them forth to preach,(Mark 3: 
14.) and enjoin all commandments 
upon them which in turn were to be 



14 A PERSONAL 

enjoined upon all. 

To argue that the Lord selected 
twelve to exemplify and enjoin elec- 
tion of ministers, with the same log- 
ic it conid be argued that twelve, 
r o more nor less should always be 
since this also was includ- 
xacnple. And then to 
arry out the example in full, e- 
lectioos should always take place in 
a mountain for there is where the 
Savior called his twelve. 

To fulfill those expedient means 
and measures that occurred with 
Christ and the apostles in establish- 
ing his church in the world, it would 
be necessary when we keep the 
Lords supper, always to send two 
disciples to engage a room, and pre- 
pare the supper. It should always 
be an upper room, and always have 
the number twelve to partake of it. 
If the selection of the twelve may 
be reasoned as beiug done to exem- 
plify the official ministry we may 
reason all this, and very many other 
things. It would be right to have 
a representive of Jesus Christ him- 
self, even after the manner ot some 
sects, have a Pope or a Brigham 



COMMISSION 15 

Young and prophel Joseph Smith. 
Tins is all consistent reasoning when 
an official ministry is battel upon the 
selection of the apostles. 

The position that an official inin- 
i^tiy is exeiulpifyed in the Lord se- 
lecting twelve disciples, leads into di- 
rect opposition to the truth. 
Tney were chosen that th^y uoight 
accompany the Lord, that He # might 
send them forth to proclaim. Pro- 
claim what? Proclaim that the Lord 
selected twelve and enjoined election ? 
Why did'nt they do it then? But 
it was not for this purpose that, 
they were selected. It was ior to 
proclaim all things whatsoever they 
Witnessed while m the Lords com- 
pany and had enjoined upon them , 
and in addition to this, it was. 
when the Lord was ready to depart 
from this world, enjoined upon the 
twelve to enjoin the same upon evry 
other descipie, placing all followers of 
Christ into the same position as the 
apostles, when the Lord truly could 
say: "And lo, I am with you alway, 
even unto the end Of the wourld."Quite 
different from that of being chosen 
to exemplify electinos to the minis- 



16 A PERGONAL 

try. They never witnessed any 
such a thing but they were taught, 
and witnessed the very reverse Mark, 
9:38, 39. 

They were no more to preach, nor 
could they any more consistently 
preach, that they were selected and 
that others should be selected, than 
they could preach that some of the 
disc-pies snould be selected for wit- 
nesses as were the apostles, when 
they had never beheld the things 
that they had. But recollect it 
was enjoined upon the apostles, 
and that by Christ himself, that the 
witnesses themselves should testify 
and propagate what they witnessed 
and enjoin the same upon all. 

It was not enjoined upon the a- 
postles to propagate either elections 
or that of witnesses, in fact it is 
impossible to do this; they come to 
be the twelve specially called be- 
cause of the occupation and humble 
disposition that they had, and be 
cause it was the will and plan of 
God to establish tha kingdom in the 
hearts of mankind by the method 
of selecting twelve men to be wit- 
nesses "of all that Jesus began both 



to do atul teach, until the clay in 
which He was taken up, after that 
He, through the Hoi} GbObt had given 
commandments unto the apostles 
whom He had chosen; (Acts 1:1,2.) 
And one ot : them commandments, in 
particular was, to enjoin upon all, all 
things whatsoever was enjoined upon 
them. ^ 

That thi3 selection was for the 
purpose to witness the life and acts 
of the Savior, is evident also from 
the knowledge that was required of 
those who were nominated to fill the 
place of Judas. Note that scripture; 
it reads: "It is necessary therefore, 
that from these having associated 
with us all the time in which the 
Lord Jesus went in and out among 
us, beginiug from the immersion of 
John to the day on which he was ta- 
ken up from us. One of these be- 
come with us a witness of his resur- 
rection.'' Acts 1: 21,22. 

This is evidence, direct, that the se- 
lection of the twelve apostles was to 
witness all the acts, conversations, 
and commandments m the ministry 
of the Lord. All of which corre- 
sponds with the last injunction 



IS A PERSONAL 

made upon the apostles that they 
should go and disciple all nations, 
teaching them to observe all things 
enjoined upon them. 

It was enjoined upon the apostles 
to nave a Lords supper and commun- 
ion ceremonies. But was this any 
more of an injunction upon them 
than thajjjtof going to preach the 
Goapel? Certainly not. Therefore we 
are guilty or' neglect in that or in- 
stituting an official ministry that 
restricts and deprives the great por- 
tion oi the church the exercise of 
this duty. It would be no more 
wrong to elect a few to exercise in, 
and enjoy the Holy service of the 
Lords supper and communion, as in 
that of the ministry of the Gospel. 

It was enjoined upon the apostles 
thai they "ought to wash one anoth- 
ers feet." But if we may violate 
the commandment of preaching the 
Gospel we may also violate this or- 
dinance. If cherfc is no violation in 
the neglect of one there should be 
none in the other. 

Some people do not believe in 
washing feet in the church, but con~, 
tend that it is a household duty , 



1 



COMMISSION. 19 

deducting this manner of observance 
from the Jewish ceremonies and 
customs. This is just where educat- 
ed di vines say the official ministry 
is based. According to this kind of 
reasoning the household practice of 
feetwashing is all right also, for it 
is no more wrong to deduct or add 
to the Word ot God in one respect 
than in the other. But that we do 
not appear guilty before God it is 
advisable that we do not add nor 
diminish in either case. 

The apostles were commanded to 
put up the sword; "for all they that 
take the sword shall parish with 
the sword." But if we may violate 
one why not the other? If there is 
no sin to violate one, there should 
be none m the other. 

Nearly all christian professors 
however believe that it is right to 
unsheath the sword and slay their 
fellowman upon the field of battle. 
This is a horrible thing for a prof- 
essor of the Prince of Peace to do, 
say nothing of the guilt of violating 
the commandment of God. But this 
wholesale murder comes to pass, (at 
least in modern times) but once in 



20 A PERSONAL 

a long while. But those thus per- 
ishing comes from the violation of 
Gods Word, and toe numbers thus 
perishing rias been estimated and is 
very, great. But have we formed 
an idea of the numbers that perish 
through the institution of an official 
ministry, that curtails the promul- 
gation of the yospel by discourage- 
ing the command of a personal min- 
istry? Infinitely more it is presum- 
able perish through the violation of 
the latter than that of the former. 
In fact perishing both temppial and 
spiritual may be in a gieat measure 
laid at the door of the corrupt in- 
stitution oi an official ministry of 
toe Gospel. 

But it ^s urged that the Gospel 
is beiog preached, being enjoined up- 
on some. Then why not select a 
few upon whom to enjoin those oth- 
er commandments r 1 Why not select 
a few to repent and be baptized 
for the many ? A few to enjoy the 
supper and communion, a few to 
wash feet, and a few to practice 
the doctrine of nonresistance ? If it 
is not wrong to do one thing by 
representation, it should not be 



COMMISSION. 21 

» Fong irj another. There would ho 
more liberty be assumed in such a 
disposition of these commandments 
than U assumed by the official min- 
istry in the command of preaching 
and teaching the Gospel: For al! 
these commands are brought under 
the same head, commanded by the 
^ame authority, and disposed of in 
the same manner. 

Again it is said, that the work 
of the ministry is of such great spir- 
itual importance that none but the 
most spiritually minded, and such 
by choice, should exercise in the 
ministry of the Gospel. But are not 
those other commandments equally 
as sacred? And might they not re- 
quire the same plea to be exercised 
in only by the more pious and spir- 
itually minded? Certainly those 
other ordinances are equally as sac- 
red as that of the ministry. And 
since it would be considered an out- 
rage upon the Word and humanity 
to thus judge and discriminate in 
the keeping of these commandments 
the same opinion may Da formed a- 
bout the institution of an official 
ministry. 



22 A PERSONAL 

Again it is urged, and truthfully 
too, that there is too much indiffer- 
ence upon the part of the members to 
engage in the ministry. That indif- 
ference, ignorance and incompetence 
prevails among the great body of 
Christians can't be denied. But this 
is no excuse to exempt from this 
duty and institute ani support an 
official ministry. Nay, the existence 
of such indifference, ignorance and 
incompetence argues to put away the 
corrupt institution of an official min- 
istry by which the spiritual life of 
Christains is destroyed. The institu- 
tion of an official ministry is to 
' blame for them? spiritual defects. 

Where duty is enjoined upon a 
person, there will his interest be; 
there will ho not only be found en- 
gaged physically but mentally as 
well. If approached upon the sub- 
ject of his employment he will con- 
verse freely and intelligently, and 
sensible advice and information rel- 
ative to any subject is always sought 
from thote who labor in the calling 
upon which information is desired. 
Mark this. 

When a person goes down into 



COMMISSION, 23 

l he pocket to pay another to attend 
duties for hiin that be is taught not 
to be able, nor the proper person 
to perform them, of course that 
exempts him from that service. 
Precisely after this manner it is in 
our Christian profession. If we are 
taught to believe that religion is pur- 
chasable, or exempt from the perso- 
nal propagation ot the Gospel, of 
course other callings and that of mon- 
ey-making folio wo, And therefore it 
is the invention of an oliicial minis- 
try that urges ana cultivates this 
manifest indifference and incompe- 
tence upon the part of the so-called 
laity in serveing each other in the 
ministry of the gospel. 

The tactics also employed bv Lhe 
jealous church ollicers are most com- 
plete to discourage the great liberty 
of the Gospel, and bring themselves 
into admiration. This is contrived 
in the assumed liberties that are ex- 
tended in public prayer in the as- 
sembly or m the prayer meeting, 
having the inexperienced, and liable 
10 em harassment to engage in this 
most sacred work in which the most 
complete controll and composure of 



24 A gpiSJlSONAl COMMISSION 

tQiiid should by all meuus bn pos- 
sessed, Self-aggrandizement of the 
public official is sure t.o follow when 
the blundering and stammering pray- 
ers are ended and those offering 
them mortified, 

Such a course reminds one of a 
conceity and jealous master mechan- 
ic that is afraid of an impression 
obtaining that somebody else knows 
as much as himself, Accordingly 
he keeps a lot of hands scoreing 
and' hewing timber for him but is 
-very careful never to let any one 
use the line, the plummet or the 
square and the scratca awl. then a- 
bout once a week he will unlock his 
tool chest, set out his finest tools 
and propose five ujinutes each to his 
raw bands to cut and fit some fine 
and difficult architectural joint. 

A few of tho many evils of an 
of&cia) ministry are noted as follows: 
Destroying the spiritual lifo of tbe 
members. The spreading of the Gos- 
pel hindered. Subjecting the spread 
of the. Gospel to money -begging de- 
vices, Creation of classes, sects, self- 
righteousness, and church power. 



i 



25 
CHAPTER 2. 

THF PERSONAL MINISTRY 
ENJOLNED BY EXAMPLE. 

THE LONE DISCIPLE. 

<<And John answered and said; Mas- 
ter, we saw one casting oufc devils in thy 
name; and we forbad him, because he fol- 
loweth not with us. And Jenus said un- 
to him, Forbid him not: for he that is 
not against us is for us. n Luke 9: 49 > 50. 
A record of this same transac- 
tion is found in Mark. 9: 38. 39. 

That this was a disciple and true 
follower of the Lord, and acting in 
good faith and by the favor and spir- 
it of God is proven by the circum- 
stance recorded in Acts 19: 13-16. 
where some of the priests of the 
Jews undertook to cast out devils in 
the name of Jesus: "And th« evil 
spirit answered and said, Jesus I 
know and Paul I know; but who 
are ye? And the man in whom the 
evil spirit was leaped on them, and 
overcame them and prevailed against 
them so that they tied out of that 
house naked and wounded." 

This proves that the lone dis • 



2t) THE PERSONAL MINISTRY 

cipie acted by the spirit of Jesus, o- 
ver which, the apostles themselves 
witness that they were forbidden by 
the Lord to exercise any authority. 

These two incidents are also war- 
ning what sort of application is made 
of the lone disciple. 

The custom that prevails among 
the factious sects of Christendom 
that this disciple prefigures some 
other sects, is not only perverting 
the principle of unity taught in the 
scriptures, but is doing wrong to- 
ward the Holy Spirit itself. 

The apostles were the witnesses 
of Jesus, and here is a circumstance 
in which they are personally impli- 
cated, and witness something that 
seems to be against them, for they 
are commanded to cease to do a 
thing that they did do. Now it is 
readily understood what that w#s 
when the verses preceeding the text 
are studied. 

Without quoting those scriptures 
it is necessary here to say that 
all that lead up to this answer of 
John was, simply, what kind ot a 
church power, or church government 
as it is called, they would have, 



ENJOINED BY EXAMPLE. 27 

and who should be the greatest in it. 

When the transactions' previous to 
this answer of John is studied it is 
noticed that the discussion among 
the disciples about who should be 
the greatest was the cause of a 
child, being by the Saviour, set up in 
their midst to illustrate the dis- 
position of the kingdom of heaven. 
But John who was very frank in 
admission as well as a desire to 
have a perfect understanding, answer- 
ed to this marvelous disposition illus- 
trated by the Saviour with the child, 
as it is found in the text. 

The astonihsment and disappoint- 
ment in this illustration may readily 
be imagined. Hence the pointed ans- 
wer of John as indicated in the text. 
The result is known in the reply of 
Jesus that they should not forbid him. 
Here is a case direct on the 
point of the personal ministry of the 
Gospel, witnessed by the apostles, 
being literally exemplified and justi- 
fied by Christ himself. 

If the apostles were not .witnes- 
ses in this case to instruct us res- 
pecting the will of heaven upon this 
subject, then it might be said they 



28 THE PERSONAL MINISTRY 

were no witnesses in any other ease 
recorded in the Gespel. But all 
roust adroit that they were witness- 
es in this case as well as in all other 
acts and scenes that came under their 
observation while in the company 
of Christ. 

It* then the apostles were witness- 
es in thi% case there follows anoth- 
er deduction, and that is that this 
case did not occur as an accident , 
but transpired in order that it should 
be witnessed and recorded for a pur- 
pose equally as important as any 
other word that "proceeded out of 
the mouth of God." 

It is hardly possible to imagine 
a better opportunity than this one 
for the Saviour to teach the doc- 
trine of the official ministry had it 
been intended to be taught, A few 
words in reply from the Master to 
the effect that this disciple was out 
of the regular order ot appointment 
10 this service, and that it was 
right to forbid him the liberty as- 
sumed, would have established the 
idea of an official ministry. But 
was it done? no, the very opposite 
was forever fixed and established. 



ENJOIN UD BY EXAMPLE. 2\) 

It has been urged that this dis- 
ciple only worked myracles, and did 
not promulgate the Gospel. This in- 
dicates that somebody is very nigh 
to the conviction of the truth of this 
scripture. SomeDody has about spent 
his force with arguments to get rid 
of this Scripture md sustaining tht> 
cause of au official miuistry. To meet 
this arguement it is not necessary to 
uote more than the fact that the 
myracles were done in the name of 
the Lord; this required the promulga- 
tion of the Gospel of the Lord. 

Another brother has argued that 
this was no disciple, baseing his ar- 
guem«nts on the words; He follow- 
eth not with us. But if that made 
him no disciple why did the apostles 
complain? Had this disciple follow- 
ed them there would have Deen no 
complaint. But, him not following 
them and a complaint to this effect 
proves him a disciple. This not 
following them, theD means that he 
was acting independently, and with- 
out a regular official call as the a- 
postles thought it should be, and just 
as the "mystery of iniquity" later 
on established it. 



30 THE PERSONAL MINISTRY 

This disciple was pursueing tha 
very course commanded in the great 
commission. What case could haver 
been made that would more perfectly 
accord with that command? The com- 
mission therefore is exemplified and 
an unmistakable injunction placed 
upon the apostles in this incident. 

For he that is not against us is 
for us . There is a volume on 
church -government couched in this 
sentence and the preceedmg sentence 
of the child set up in their midst. 
But ail that can be said here upon 
this subject, is, that the mysterious 
character of the kingdom of God, 
forces men either to be for or a- 

gainst the Lord, without, as the 

Lord instructs the disciples here, 

church trials on the part of the dis- 
ciples. 

This mystery lies in the great dif- 
ference between the spirit that the 
children of God are under and that 
which rules the children of this 
world. The former need never at- 
tack the latter in order to keep the 
kingdom undefiled. Though the spir- 
it of this world may exist visibly in 
the congregation it will continue but 



ENJOINED BY EXAMPLE. 31 

for a short time until it will attack 
the true order, bring in the "divisi- 
ons" and separate by the worldly 
method of expelling, leaving the truth 
in greater splendor in the world. 
Throughout the history of the Chris- 
tian church it is noticed that the true 
followers of Christ always were ex- 
pelled. Why, the iniquity of this offi- 
cial business in those who "love to 
have the preemince" is fully exempli- 
fied and plainly lecorded in the case 
of Diotrephes, ( 3 John 9, 10. ) where 
he cast the brethren out of the church 
for receiveing the brethren whom he 
had expelled, and it is quite plain that 
the apostle John himself was one of 
the expelled. This shows just what 
poor fallen man wiil attempt where 
there is an opening to preeminence 
and authority through an office of 
authority. The Lord never brought 
anything of the kind to us. But the 

very xeverse is established, always 

to be beat. It is wicked to count gain 
for Godliness. 

For he that is not against us is for 
us. This is wonderful and signifi- 
cant language of the peculiar disposi- 
tion of the kingdom of God. No doubt 



32 THE PERSONAL MINISTRY 

it was a disappointment to the twelve, 
since power and authority by a system- 
atic government with positions, the 
object they somuou sought after, was 
plainly s<$ at naught. 

A DISCIPLE COMMANDED 

"And he said unto another, Follow 
me. But he said, iwrd, suffer me . first to 
go and bury my father. Jesus said unto 
him, let the dead bury thei r dead; hut go 
thou and preach the kingdom of God." 
Luke 9: 59, 60. 

Here it is noticed that a disciple is, 
without any election or special ap- 
pointment commanded to go und 
preach the kingdom of God. 

Why did this circumstance occur? 
Reasonably it may be cuncluded , 
in the first place, because they were 
all impressed with the honor, liberty 
and importance of preaching the 
Gospel. Taking all together' it is 
quite reasonable that the Savior dis- 
coursed upon the subject and that the 
above proposition, and 3ome ethers 
that are connected were the results of 
the impression made upon the disci- 
ples. 
In the second place, this case came 



ENJOINED BY EXAMPLE 38 

to pasa, was witnessed by the a-postlee 
and recorded that it might be, accord- 
ing to the Saviours last command to 
the Twelve, be enjoined upon all 
that the ubspel is to be promulgated 
by all, and that no man or set of men 
9hould set themselves up to dictate 
who may and who may not labor in 
the ministiy of the Gospel. 

What should be thought of men 
who profess to be learnea in the scrip- 
tures, yet in the face of such testimo- 
nies continue the practice of an official 
minstry, and urge, without reason 
that they constitute no testimony for 
the personal ministry? Or, what 
should be thought of those who dis- 
pose of them by saying, " The lord had 
the power to appoint then, the church 
has it now." This is a very deceptive 
conclusion. The church has no power 
but that which was exempli bed by 
Christ and witnessed by the apostles. 
The structure of official church gov- 
ernment aud power is built upon such 
unwarranted conclusion. 

The seventy sent forth 

"Alter these things the Lord appoint- 



34 THE PERSONAL MINISTRY 

ed other seventy also, and sent them two 
and two before his face into evry city 
and place, where he himself would come.'* 
Luke lO: i. 

This would have been a grand op- 
portunity to teach and exemplify the 
doctrine of an elected ministry. All 
that would have been necessary to es- 
tablish it t would have been a consul- 
tation with the apostles and an elec- 
tion held, or simply sent by an official 
approvement would have established 
it. But this was not done. They 
were sent out to preach without the 
slightest hint that the apostles were 
consulted, or regarded, or had any- 
thing to do in the mattter. 

after these things the Lord 
sent out other seventy, After what 
things? No doubt tne things that 
are recorded in the previous chapter 
that connects with the subject of hav- 
ing men to engage in preaching the 
Gospel. Were there such? There, 
were. What are they like? They are 
to the effect that though the apos- 
tles sought power and authority to 
have men officially commissioned 
to preach, it was forbidden them both 
by precept and example. 



ENJOINED BY EXAMPLE, 35 

Now the twelve being the witness- 
es for Jesus, they witness to us in this 
instance that men snail not assume 
the authority of creating an office and 
officially appoint men to the min- 
istry of the Gospel, But that the Ho- 
ly Ghost which opperates in the con- 
gregation instead of Christ teaches 
and sends men forth in this work. 

Therefore for any one or set of 
men to assume to elect or otherwise 
appoint men to the ministry of the 
Gospel, assumes greater liberties than 
those given to the apostles, and are 
Setting themselves up equal if not a- 
bove that of Christ, for, in the official 
system but a certain few are sent and 
the rest are prohibited, but in this in- 
stance all we*e sent, evidently, be- 
cause He said unto them, "The har- 
vest truly is great, but the laborers 
are few: pray ye therefore the Lord 
of the harvest that he would send 
forth laborers into his harvest." 

An exception perhaps should be 
made here about all being sent. At 
least all were sent who were sufficient- 
ly instructed and were able and could 
leave home and could labor in the pro- 
mulgation of the Gospel. The disci- 



26 THE TETtSONAL MFNISTKY 

pies then as well as cow required in- 
structions to qualify them to be able 
to execute this mission. The Savior 
was a teacher as well as a preacher, 
- — " And it came to pass, when Jesus 
had made an end of commanding his 
disciples, he departed thence to teach 
and to preach in their cities. " Matt. 
11:1. 

Again, "And it came to pass, that 
on these days as he taught the people 
in the temple, and preached the Gospel 
the chief priest and the scribes came 
upon him with the elders/' Luke 20: 1. 

The reasonable conclusion here 
is, that this teaching consisted in hav- 
ing the people becoming interested 
and qualified in propagating the Gos- 
pel, for in no case, neither in art, sci- 
ence or literature does a teacher teach 
but that the object is to raise the pu- 
pil to do or to execute that which 
is taught. The official ministry does 
not even come down to good common 
public sense. 

It is not only like the modern 
worldly association but is one of the 
oldest of this character and may be 
considered the most sinful. This is 
meant : Men of a craft form into an as- 



ftNJOlttSD B^ EXAMPLE. ifi 

sociation for mutual benefits and pro- 
tection, These are "trust" and "mo- 
nopolies" that watch with zeal and 
secrecy the interest of their craft. 
These are selfish and wrong, but the 
ministerial association is the worst of 
all, because it monopolizes the Gospel 
rights of all. Worldly •'trusts" and as- 
sociations count their mutual protec- 
tion by 'freezing out," business schem- 
es. The Lord never established any 
such business methods in the Gospel. 

The Lord taught publically; Why 
not privately in resorts to private pla- 
ced with the disciples apart? from the 
multitudes? Mark 6:31, 32. Luke 9: 10. 
John taught his disciples how to 
pray, The apostles being aware of thia 
requested therefore the Lord to teach 
them also how to pray. Luke 11 ; 1 . 
Prayer is the more sacred engage- 
ment: Why conclude that they were 
not taught to preach ? 

CHAPTER 3 

THE ELECTION OF MATTHIAS 
ACTS 1: 15-26. 

The election of Matthias is a prom- 
inent argumnnt invariably refered to, 



3b THE ELECTION 

to support the doctrine of election to 
the ministry. 

It should not be out of place here 
to notice this incident and disabuse 
the mind of this error. 

There are several arguments to 
show that this incident is not applica- 
ble to sustain the innovated practice 
of an elected clergy. 

The apostles were appointed to 
travel, two in company, to witness the 
Gospel and Resurrection of Christ, 
and they found that the incident of 
Judas was foretold probably a thous- 
and years befoie,(Acts 1: 20)and the a- 
postles at that time being able to se- 
lect a witness to all that transpired 
from the baptism of John, (Acts 1: 22) 
sat forth two mien of such promi- 
nence, and chose one of these by 
lot; having for their authority the 
prophesy only. 

It should also be noticed that 
this election occured after the death of 
Christ and before the Holy Ghost de- 
cended, making it a case by authority 
of the prophesy, and does not come 
under the commandments of Christ 
and the Holy Ghost. This election would 
never have occured had it not been 



OF MATTHIAS. 89 

found in the prophesy. It theretote 
appears very odd and inapplicable to 
refer to this instance tor a precedent 
to support an official ministry. 

The conclusion is also irrefutable 
but that Matthias, upon whom the lot 
fell to take the charge of Judas, was a 
minister previous to this apointinent. 
The argument upon which this is bas- 
ed is that he was one of the Seventy 
sent out by Christ himself. This is 
very fair to presume since he had to 
be one known to all things from the 
baptism of John until that time. The 
only chance possible that Matthias was 
not sent out with the Seventy is that 
he was a very stupid man auu not 
competent to be sent out with the 
Seventy. Note the demand for labor- 
ers. "Then said he unto them, the 
harvest truly is gieat but the labor- 
ers are few: pray ye therefore the 
Lord of the harvest that he would 
send forth laborers into his har- 
vest". Think of it, Matthias being 

present; known to all things, and 

yet not worthy to be sent! 

There is no reasonable doubt but 
that Matthias was a public minister of 
the Gospel previous to his appoint- 



40 THE ELECTION 

meut to the apostieship, and is weak 
if not ignorant to refer to this inci- 
dent as a precedent for ttie appoint- 
ment of ministers to preach the 
Gospel. 

What might not be proven if per- 
mission, after this manner is taken 
in the Scripture? It would be easy 
to prove it right to take interest. 
Matt. 25:27. Easy to prove that it is 
right to oppress the poor and give 
to the rich. Matt. £5:28, 2\). Music 
and dancing would be sanctioned by 
the Divine Word. Luke 15: 25. All 
the Roman Catholics, Mohammedans, 
Mormans and Protestants could oe 
said belong to the fold of Christ. 
John 10:16. 

And as it is noticed in the cme 
under consideration, they did in re- 
ality not elect at all, but gave forth 
their lots, and therefore it would be 
right to support and patronize lotter- 
ies, and indulge in all sorts of games 
in chance, because Joseph and Mat- 
thias gave forth their lots in chance. 
And of course permitting such per- 
versions of particular incidents in 
the Scriptures there would be also a 
precedent for electing or appointing 



OF MATTHIAS. 41 

men for the ministry. 
And they gave forth their lots. They 
did not eltcc or appoint at all in the 
case under consideration. The apos- 
tles even themselves did not dare t3 
assume s»uch authority. They left it 
to the chances in a lot.aud theretore 
the friends of an official ministry base 
their authority upon a wrong impress- 
ion and through it set themselves up 
and assume greater authority than the 
apostles themselves, in being more 
competent to judge what men should 
exercise in the ministry , allot which 
they will not own nor want to be guil- 
ty of. 

CHAPTEli 4, 

ALL THE DltiOIPLES ARE 
SHEPHEKHS. 

•*But he that eniereth in by the door is 
the shepherd of the aheep." John 10: 2 

There are four uiffereut shepherda 
referred to in John lo: 1 - 18. One is 
Christ the Good8hepnerd Verses 11-14. 
The Good Shepherd gives his life for 
the sheep, and He knows his sheep 
and tne sheep know him. What a 
consolation for the disciples that they 
may, without guessing, know when 



42 THE DISCIPLES 

they are in favor with God. 

Another kind of Shepherds are sucb 
as had "come before" the Good Shep- 
herd. This does not refer to either 
any false christs or the prophets, but 
to those who took upon themselves 
without precept or example to be the 
legal guides of the people, and quite 
likely had created and set themselves 
up in man-made offices. Such shep- 
herds are mentioned in Isa 56: 10, 11. 
Jer. 23: 1, 2. and 50: 6. Zech. 11: 3-5. 
In verse 7 they are called idol shep- 
herds . 

In these references, no doubt to act 
the part of a shepherd was all right 
enough, but there are all probabilities 
that they created an office of the work 
and the out-come was that they made 
themselves worthy to be called 
"thieves and robbers." 

A third kind of shepherds that 
are designated is the hireling. This 
may also be the same kind of shep- 
herds as came before Him, since "they 
all look to their own way, evry one for 
his gain from his quarter." Isa, 56: ll. 
But such have also been ever since 
Christ ; illegal shepherds set up who 
have their own way, divide the flock 



ARE SHEPHERDS 43 

and have everything systematized on a 
corrupt money basis ana worked by 
missionaiy societies. A)l this busi- 
ness is created for self aggrandizement 
of a corrupt official ministry and is all 
denounced by the Good Shepherd. 

Another kind of shepherds are 
those indicated in the text, which has 
all to assume the charge of a shepherd. 
The office which always degrades poor 
weak fallen man and always gets him 
and all over whom he pretends to rule 
into trouble, is here left out. What a 
good plan this is! If the present self- 
made shepherds could only get the 
consent of their officious spirits to sub- 
mit to the beauty or this equality here 
taught; and on the other hand, if the 
iaity (so-called) could shake off the 
lethargy into which they have been 
thrust by the corrupt official idea that 
is being taught; what reforms we 
would be surprised with in such an 
event! 

The original reads "But he that 
entereth in by the door is A shepherd 
of the sheep." The A in orignal is not 
any more stronger in support of the 
personal responsibility in entering 
the sheepfold, but is plainer. All the 



44 THE DISCIPLES 

difference is, in the use of the word 
A shepherd, it does not leave near the 
room to argue that only some who 
enter are the shepherds of the sheep* 
And so much the more has it been 
necessary to notice this in the original* 
sincd in a wreckless way some have 
actually cited John 10: 2 as authority 
for regularly elected shepherds of the 
sheep. Either, however should be 
plain enough ; But when every one en- 
tering in by the door is made A shep- 
herd of the sheep, it leaves the sup^ 
porters of an official ministry in rath- 
er a ridiculous light, for, it all who en- 
ter in by the door are officers, their 
laity is obliged to climb in some other 
way. 

There appears but one seeming 
difficulty in this disposition of the 
text, that is, how all could be shep- 
herds and at the same time be the 
sheep? This may be illustrated by 
the following: 

A number of citizens in a town 
keep all their money in a bank that is. 
located in their midst. They hear of 
the invasion of robbers; and to protect 
their treasures evry citizen is armed 
and is made a guard of the bank. Now 



ARE SHtfr&JERDS, 45 

Id this instance all the citizens of 
the bank are the guards or keepers of 
the Citizens Bank. In this same 
sense may the sheep be the shepherds 
in the parable under consideration. 
But in the arrangement of guards 
to keep the citizens wealth in the bank 
it would be necessary to appoint one 
man as a president of the citizens 
to keep order and necessaries on hand 
and see that all are supplied, and 
in addition appoint him also an asis- 
tant to see that all necessary atten- 
tion is given to the demands of tjie 
society. This serves to illustrate the 
services of elders and deacons as 
taught in the scriptures, of which 
more will be noticed hereafter. 

CHAPTER 5. 

DISCIPLES WENT EVERYWHERE 

PREACHING THE WORD. 

"Therefore they V that were scattered 
abroad went everywhere preaching the 
word''. Acts 8: 4. 

Language more positive would be 
difficult to form for testimony to sup- 
port the doctrine of a personal min- 
istry. There is in fact no such a thing 



46 DISCIPLES PBEAOHED 

as getting around this. And that 
which makes it still more positive re- 
garding the perpetuation of this doc- 
trine as taught and exemplified by the 
Savior is the lime ^hen this "scatter- 
ing" took place: being in the year A. 
D. 34 and therefore after the day of 
Pentecost. 

This ought to stop the mouths of 
those who harp on the idea that pre- 
vious to the day of Pentecost things 
were in a sort of chaos, but on and 
after the day of Pentecost the gener- 
al order in all things for the church 
was established. This instance there- 
fore occuring after the day of Pente- 
cost adds confusion to discomfiture 
to the supporters of the official minis- 
try, in prooveing their cause more 
wrong and inconsistent than ever. 

The DISCIPLES went everywhere 
preaching the Word. W hat a pity it 
was not officers or the apostles that 
were scattered I What an evidence 
this would have been by which to 
support the official cause! Though it 
would be but an inference were it 
stated that "elects" or officials were 
scattered aud went preaching every 
where, such evidence would, with the 



EVERYWHERE. 47 

popularity of the custom, out weigh 
a half dozen of those plain testi- 
monies that are against this man- 
made custom and usage. But again 
to the complete discomfiture of 
the official doctrine , "they were all 
scattered abroad throughout the 
region of Judea and Samaria except 
the apostles." Acts 8: 1. Those upon 
whom it would be looked to base this 
official authority are being left out. 
And this is not all that is learned 
from the instance of the disciples 
being scattered abroad. In recording 
these things the Spirit did not neg- 
lect to give sufficient account of this 
incident so that no mistake could 
possibly be made, in understanding 
a sanction of the doctrine of the per- ' 
sonal ministry. 

In Acts 11: 19-23 a further ac- 
count is made of those who were 
scattered abroad, and the success con- 
sequent upon this persecution. They 
"traveled as far as Phenice, and Cy- 
prus and Antioch." Cyprus is an island 
in the Mediterranean sea. Phenice is a * 
long strip of land lying along the 
eastern coast of the Mediterranean sea. 
Either being from 250 to 300 miles 



48 DISCIPLES PREACHED 

from Jerusalem, Antioch is still far- 
ther, probably 350 miles. 

From these great distances from 
Jerusalem, and the strange doctrine 
that they preached, and territory over 
which they spread an idea may readily 
be formed that some years passed un- 
till the Gospel was preached and es- 
tablished among the Greeks at these 
great distances. According to this is 
the record. It was not untill A. D. 
42; eight years after the persecution, 
"when tidings of these things, (that is 
that the Gospel was effectually preach 
ed at these gieat distances,) came unto 
the ears of the church which was at 
Jerusalem." Acts 11: 22. Think of it! 
All this being done without the au- 
thority or even the knowledge of the 
church at Jerusalem, the first, and 
probably the only established congre- 
gation before they, who were scatter- 
ed abroad and done this great work. 
And still more strange, before they 
knowed anything about the knowledge 
imparted to Peter by the vision that 
he had that the Jentiles were to be 
partakers of the Gospel. Is this not 
strange? The idea that the Gospel 
was spread over this vast territory 



EVERYWHERE. 49 

to such great distances, aud to the 
Ureeks even oefore Peter was con- 
vinced that they were to have any 
part in the Gospel, and above all, with- 
out the knowledge of the church at 
Jerusalem, is decidedly adverse and 
most remarkable to consider in its con- 
trast with the idea of propagating 
the Gospel by official methods and the 
church organizations, and demon- 
strates the power of the Spirit and the 
plan and ability of God to opperate in- 
dependently of those worldly methods 
so corrupt and full of temptation 
and which mortal man is all the time 
working himself into. 

The conclusion that no regard 
should be paid to official organization 
ia still further made evident from the 
fact that the congregation at Jerusa- 
lem took such an active part and in- 
terest in the "tidings of these things" 
that "they sent forth Barnabas that he 
Should go as far as Autioch." Acts 
11:22. 

The mission of Barnabus, and 
what he done is stated in Acts 11; 
23-26, where it is learned that he nei- 
ther preached or baptized nor organiz- 
ed them, but .' exhorted them all, that 



50 DISCIPLES PREACHED 

with purpose of btai't ILty toould 
cleave unto the Lord," which WAS all 
that he could do when he "bad seen 
the grace of God." Whether this was 
all that the church expected is not 
stated: but there is a possibility that 
the church sent Barnabas to look after 
this thing perhaps with the foreign 
idea of organizing them, but when he 
had seen the grace of God he departed 
to seeR Saul of Tarsus. What for; 
to elect preachers and organize them? 
No, but to teach them* Yerse 26. 
Teach what? Teach just what the Sav- 
ior taught, exemplified and comman- 
ded the twelve apostles to observe and 
teach. The personal ministry included. 
The account of this scattering of 
the disciples exposes the imposition of 
an official ministry and their regular 
church organizations. VVas it even as 
some urge that they bad the Seventy 
who were authorized by lhe Lord, a- 
long with them, to attend to election 
and organization; then the Seventy 
themselves are justifiably chargeable 
to this innovation of corruption, for, 
if the Gospel is oniy, as they say, prop- 
agated by official organization it 
should have had its "beginning at Je- 



EVERYWHERE. 2>l 

rusalem." Luke 24: 47. But official or- 
ganization evidently had Us beginning 
away from Jerusalem and worked 
eight years, the apostles and the 
church at Jerusalem being ignorant of 
this new invention introduced by the 
Seventy, somewhere, perhaps a hun- 
dred miles or more from Jerusalem * 
Wduld this not have been a wicked 
Violation by the Seventy of the com- 
mand of Christ? But it is not necessary 
to lay such premises. The right thing to 
-do is for official supporters first to 
point out in the Scriptures where the 
Seventy elected officers and organized 
churches before such a wicked inno- 
vation is charged upon them. 

Oh, officious mortal man, coma 
down and seek the level of the Holy a- 
postles and prophets of God ! 

CHAPTER 6. 

EVEN JOHNS DISCIPLES 

PKEACHED WITHOUT 

ELECTION. 

A polios never was elected to the 
ministry accoraing to the*'oiderof the 
chuich,"and yet he />pake boldly in the 
.synagogue," .at the same time. "Know~ 



02 JOHNS DISCIPLES 

ing only the baptism of John." Acts 
18:24-28. 

According to the modern method 
he would have been counseled to keep 
quiet until the Lord would call him to 
the ministry by the church. But to 
the contrary, Aquilla and Priscilla 
took him unto them and expounded 
unto him the way of lyod more per- 
tedtly, and then the brethren wrote ex- 
horting the disciples to recieve him. 
Not one word being mentioned here; 
nor in any other passage noticed, about 
"electing" or •'installing" the disciples 
in the office of the^ministry. 

The brethren wrote exhorting the 
disciples to recieve him, showing that 
brethren were present,. and that it was 
not a case of emergency where no 
number of disciples were present that 
a election might be. had. No, but all 
that was necessary was more full in- 
struction in the word and recomenda- 
tion so that he would not be hindered 
in the prosecution of the work he had 
been engaged in. 

There has been a disposition on the 
part of some to evade the doctrine of 
the personal ministry as taught and 
exemplified by the Savior; saying, that 



PKEACHED- 53 

the church afterward regulated these 
things. Now, were this a fact, would 
it not be expected that Apollos should 
have been regulated in this matter ? A 
man from far-off Alexandria, knew 
nothing but the baptism of John, and 
that probably second handed; had 
probably heard of Christ but never 
seen him ; comes among the brethren, 
preaches Christ but was not fullv in- 
structed about him; a man and his 
wife instruct him and the breth- 
ren give him a letter of recommenda- 
tioa and through all this not a single 
question is raised about his authority 
to preach. Now, if the Lords precepts 
and examples hardly count for author- 
ity upon the doctrine of a personal 
ministry, it should by all means be ex- 
pected in the case of Apollos appear- 
ing among the disciples and knowing 
only the baptism of John that he 
snould have been regularly elected and 
this order so recorded if any such or- 
der was intended to be instituted in 
the church. 

And that which makes it still so 
much worse for the cause of an offi- 
cial institution is the date at which A- 
pollos appeared to the brethren, being 



54 JOHNS DISCIPLES 

A. D. 55, more than twenty years af- 
ter the day of Pentecost. Thijik of it! 
And the church still not regulated of- 
ficially. Would it not seem about 
time to abandon this church power 
idea, and except the plain teaching of 
Christ and his Holy and humble ser- 
vants? 

TWELVE BRETHREN PREACHED 
IMMEDIATELY UPON RECEIVING 
BAPTISM. 

In Acts 19: 1-7, right in connect- 
ion with Apollos' case is recorded a 
similar case where twelve of Johns dis- 
ciples assumed the duty of preaching 
immediately after their baptism. This 
occurred as late as the year A. D. 56. 
In this second obligation received by 
these disciples in their baptism is ex- 
emplified the power of the Spirit 
winch the Lord promised to send, and 
corresponds exactlv with the precepts 
and examples of the Lord respecting 
the personal ministry of the Gospel. 

If this testimony is rejected on 
the ground that it was in the days of 
the apostles, and when Christianity 
was miraculously established ; all the 
Scriptures might be rejected. This is 
the road to infidelity and that of ig- 



PREACHED. 55 

noring everything, for, on the same 
ground might all other testimonies be 
rejected that are precedents for the 
perpetuation of Christianity. Yes, 
and if we desire also to have a form of 
Christanity without any authority , 
such a disposition is ali that is neces- 
sary. There would be sufficient room 
for liberty and license to fabricate 
anything out side the apostolic age; 
even after the manner of the business 
of making ministerial offices and cre- 
ate the distinction of a clergy 'from 
the laity, evidently as it has been done 
by those men who desire this world- 
ly preeminence over their fellowman. 

CHAPTER 7 

ALL HAVE AN OFFICE. 

«For as we have many members in one 
body, and ali members have not the same 
office: S<> we being many, are one body in 
Christ, and every one members one ot a- 
nother." Rom. 12: 4-5. 

Here it is definitely stated that all 
members have an office. There is no 
getting around this statement. The 
only thing that remains to be decided 



56 ALL HAVE 

is what those offices consisted in. 
Tbese are enumerated in verses 6, 7, 8, 
as follows; Prophesying, ministering, 
teaching, exhortation and ruling. Ex- 
ercising in these gifts in the congre- 
gation constitutes the demands of a 
personal ministry, and this is just 
what the official denies and has des- 
troyed. 

In addition to these gifts should 
be added however those other gifts 
that the apostles has enumerated at 
other ' places ;— =— Different languages, 
gifts of healing, myracles, helps, gov- 
ernments, &c. These all are called spir- 
itual gifts, but it is reasonable to con- 
clude that while they are such it is the 
Spirit that opperates upon the diversi- 
fied mental dispositions that are ob- 
servable in the human family, and 
when man comes to be obedient to the 
Gospel the Spirit urges all members 
into action in there natural mental 
powers and dispositions.— ICor. 12:11. 

These diversified mental disposi- 
tions might be illustrated by a corn- 
unity building a public house. In the 
society are fou»nd quarry men. masons, 
carpenters, helpers and architects . 
These will all fall into their proper 



AN OFFICE. &7 

places and line of work if not inter- 
fered with by organization and elect- 
ion, and bosses set up over them that 
desired to run everything but under- 
stood nothing of the different, talents, 
and have all to work promiscuously in 
the different callings according to 
their own planning. 

Just as the work naturally would 
be carried on in the building of a 
house with different talents, disposi- 
tions and constitutions, so is the work 
on the great building of the Gospel, 
which the apostle is 'teaching in the 
subject under consideration. The tal- 
ent employed in each are of the same 
origin The "wise masterbuilder," (I 
Cor. 3: 10) even himself, did not as- 
sume to dictate how and what roau 
shall build there upon or uhatposi- 
tiDn to occupy. 

Just as the regular order of talents 
may be interfered with literally so 
also may they be crippled, dwarfed 
and disordered spiritually by mans in- 
novation of "systematic organization," 
as they call it, and destroy the very 
things that the Lord and his apostles 
taught, exemplified and set up. 

The disposition that may be re- 



58 ALL HAVE 

quired, and even demanded here to 
furnish support for au official ministry 
of the Gospel would make the sup- 
porters of the doctrine themselves a- 
shamed. It the apostles, in verse 1, 
would have said, "Now we beseech 
your ministers " instead of brethren; 
or in verse 3, "For I say through the 
grace given unto me to every minister 
among you," instead of every man; 
and then in verse 4 wonld read, "and 
all ministers have not the same office," 
instead of aZZ members; and then fol- 
lowed, as the apostles did, in verse 6, 
7,S,with the admonishment to exercise 
in those mental gifts in the congrega- 
tion the conclusion of an elected or 
appointed ministry would be irrefuta- 
ble. But as it stands upon the record 
the suppoiteis of the personal minis- 
try may everlastingly defy the# com- 
bined creeds uf modern Christendom 
that support the usurpation of an offi- 
cial ministry. 

Another note that should be made 
here is that the epistle to the Romans 
was not written until nearly thirty 
years after the ministry of Christ. It 
can therefore not be said that those 
things in the ministry of Christ were 



AN OFFICE* 5fc 

only in the beginning, but was differ- 
ent after the day of Pentecost. What a 
deceptive falsehood this is! Respect- 
ing the doctrine under consideration 
how could there be a more perfect a- 
greement? Here the apostle admon- 
ishes them to learn and improve their 
talents, to be diligent in their offices* 
"have the same care one for another," 
(lcor. 12 :25 ) which corresponds pre- 
cisely with the doctiiueof the Savior 
as taught and exemplified to and by the 
Twelve, and afterwards continued in 
the providences of God in ihe persecu- 
tion that followed the martyrdom of 
Stephen; the case of Apollos, and the 
twelve disciples, all of which is voi- 
ced in the words of the golden text; 
Teaching them to observe all things 
which I have enjoined upon you 

WHAT PROPHESYING IS. 

It is necessary here to notice what 
is meant by the word, prophesying. 
Mr. Barnes in his Notes on Rom. is: 
6, makes a most reasonable explana- 
tion as follows: 

'The verb from which this word 
(prophesying) is derived properly 
nieans to predict future events, but it 



60 ALL HAVE 

also means to declare the divine will; 
to interpret the purpose of God ; or to 
make known in auy way the truth of 
God. Its first mebning is to predict 
or foretell future events; but as those 
who did this were messengers of God, 
and as the> commonly connected 
With such predictions instruction and 
exhortation in regard to the sins, the 
dangers, and the duties of men, the 
word came to denote any who warn- 
ed or threatened, or in any way com- 
municated the willofGod.^ 

This is a very reasonable explana- 
tion of the word, which also it deman- 
ded, being in different places in the 
scriptures classed with other gifts that 
are to be exercised. in by the members 
of the congregation. 80 far as this be- 
ing a miraculous calling and belong- 
ing to the apostolic age; upon the 
same ground all the other gifts enum- 
erated by the apostle could be discar- 
ded. Supporting this gift in its sec- 
ondary meaning supports the perpe- 
tuation of those other miiaculous 
gifts in then secondary application. 
And if the miraculous gifts are thus 
perpetuated why should not all those 
other gifts and offices that had no di- 



AN OFFICE. 61 

rect miraculous weaning? 

CHAPTER 8 

ALL HAVE SPIRITUAL GIFTS;— 

FIRST CORINTHIANS 

TWELFTH CHAPTER. 

Lu verse 1 the apostle speaks a- 
foout those who are spiritual. The 
word gifts is supplied. The evidence 
of those who are spiritual and those 
who are not is taught in verses 2, 3. 

In verse 4 is taught, that, although 
all are spiritual, the gifts in those who 
are spiritual are various, but of the 
same spirit, conclusively showing that 
every one who is spiritual has a gift. 

So also in verse 5, a variety of 
aervices but the same Lord. And in 
verse 6 a variety of operations but 
the same Lord. 

All teaches us that all the mem- 
bers of the church are spiritual and 
truly converted when turned away * 
from the idolatry of the world. But 
while this is the case there can not, 
and shall not any model or kind of 
work be prescribed in which members 
areto exercise their talents, and that 



62 ALL HAVE 

in this freedom and variety of labor 
they are still governed by the same 
spirit. 

But now in order tbat there is no 
misunderstanding it is stated in verse 
7 to whom and what for these things 
are thus given, Viz; to each one, and 
for the benefit of all. The common 
version reads; "to every man to prof- 
it withal." This is a mistake. This 
is very necessary to correct. There 
is a vast difference in those individ- 
ual gifts being given for the benefit 
of all or solely for the profit of the 
individual who possesses the gift. 

This is another one of those in- 
stances where obscurity seems to be 
designed, for if closely noticed the 
personal ministry is here taught; for 
all may benefit in their gifts being ex- 
ercised in the assembly. Quite a dif- 
ference from the unreasonable conclu- 
sion that while the members of the 
church have gifts differing they are 
to sit down in a silent and private 
life aud profit themselves by them. 

This seems to be an im portent 
subject, for it seems tbat the apostle, 
to make sure that the subject could 
not be misunderstood, enumerates in 



SPIRITUAL GIFTS -G3 

verses 8, 9, 10, the different gifts that 
members may aDd will exercise in. 
Then in verse 11 everything is again 
closed up in the specific statement 
that all these things performs the one 
and the same spirit, distributing to 
each in particular as it will, 

Now it is a fair question, and one 
that both the clergy and laity should 
be impressed with, how these golden 
talents will be brought into active ser- 
vice in the congregation so long as 
the practice of selecting, giving au- 
dience and support to the foreign 
innovation of an official ministry is 
continued? 

All should know that do not- know 
that it takes considerable practice, 
and that for years sometimes, until a 
gift is developed and a cultured con- 
trol! of the thoughts and there ex- 
pression is established; in this is 
where the apt teachers and elders 
would find employment for their tal- 
ents: Teachers, who could till the 
command of the Lord to Peter, who 
could furnish food for thought both 

to old and young, John 21: 15, 16, 

17. Elders, who, with a blameless 
character and impartial presiding* 



54 ALL HATE 

could coiii id and the respect of alL 
This indeed would be, according to 
the Savior, servants and slaves of all. 
Such a course however can never be 
expected so long as an official ministry 
is countenanced and supported. 

But continuing in the chapter 

under consideration, there is but one 

great thought impressed in verses 11- 

24. That is equality. This is taught 

in the tempering of the body literally 

so that all the members have equal 

honor, and applying the same to the 

various gifts and callings that are all 

to be equally honored in the spiritual 

body, Then in verse 25 the apostle 

again speaks so definitely that the 

meaning or all that is taught in the 

chapter can not be mistaken, Viz ; 

"That there should be no divisions in 

the body ; but that the members should 

have the same care one tor another.'' 

Here again the common version is> 
mistaken. It reads, no schisms in the 
body. The apostle does not treat on 
schisms when treating the subject of 
equality, but division by distinction 
in the body. The original makes sen- 
sible reading in the use of the word 
divisions. 



SPIRITUAL GIFTS 65 

Modern Christendom, in patterning 
after our Roman church fathers, is 
great on divisions of the body. All 
churches have divided the body more 
or less into the following divisions; 
"A full ministry;" "second degiee 
ministry ;" "first degree ministry;" 
and a "laity." Next comes the "min- 
isterial meeting," and "teachers bible 
meeting," and above all the great 
Anual Meeting, where men of great 
distinction meet to make laws by 
which th»*y aie enabled to take care 
and govern the body. Does not such 
arrangements have one portion of the 
body to assume the care of the rest? 

That there should be no division 
in the body: but that the members 
should have the same care one for an- 
other. The construction of this verse, 
and standing in the connection that 
it does; that of equality of rights in 
the puDlic assembly; and harmony 
where those very different gifts are 
exercised, and over which the saine 
care is given to every member, makes 
it self evident that reference was 
had to that of dividing the church in- 
to classes, such as clergy and laity, 
and &11 other distinctions that an offi.- 



m All have 

cial ministry incubates and brings 
forth. 

This corresponds exactly with the 
Saviors words in John 10: 2; "But he 
that entereth in by the door is a 
shepherd of the sheep." 

Again, the apostle writing what 
ho did upon the spiritual gifts more 
than twenty five years after the 
ministry of Christ, prooves also that 
the apostle carefully enjoined in this* 
respect all that was enjoined upon 
them in the Commission. 

Coming to the four last verses in 
the chapter under consideration, the 
first note in order is the ignorance 
that is displayed by those who refer to 
these verses to support the official 
ministry. The beginning and end of 
their argument may be summed up in 
these words; "Well, did not the apos- 
tle say that God set some in the 
church ?" This is a sample of a great 
deal of scriptural argument these 
days. To pay respect to the Word 
of God a critical and honest exam- 
ination should always be endeavored. 

The original reads: "And those in- 
deed God placed in the congregation,, 
first apostles, second prophets, third 



SPIRITUAL GIFTS 67 

teachers, after that powers, then gra- 
cious gifts of cures, helpers, directors, 
different tongues." Verse 28. 

Now, are not these gifts about 
the same as mentioned in vesse 8, 9, 
10, and elsewhere in the scriptures? 
•Oertainly they are. Why did the a- 
postles enumerate them here? To tell 
us just what is learned in the next 
two verses,-- 29, 3G:Viz.,"All are not a- 
postles; all are not prophets; all are 
not teachers; all are not powers; all 
have not gracious gifts of cures; all 
do not speak different languages; ail 
do not interpret." Teaching us to 
stay by the variety of natural gifts 
.and not fall into an error as great as 
that of an official ministry where 
every one is passed through a pair of 
moulds, and natural gifts distroyed. 
This fault is hinted at in verae 31; 
"But you earnestly desire the more 
eminent gifts, and yet a more excel- 
lent way I point out to you." The 
more eminent gifts coveted were the 
.gracious miraculous gifts that bad 
been given; such as the gifts of speak- 
ing in* different languages, or that of 
foretelling future events which ceas- 
ed with the apostolic age. 



68 ALL HAVE 

Now that this was the great object 
with them, that is, eminence in the 
miraculous gifts, it is only necessary 
to Dotice the connection in the next 
chapter,—. 1 Cor. 13: 1. "If I should 
speak in the languages of men and of 
angels, but have not love, I have be- 
come sounding brass or a noisy cym- 
bal." Public speaking, and that in 
foreign languages was the matter 
here. Now see verse 2. "And if I 
have prophesy, and know all secrets 
and all knowledge, and if I have all 
faith, so as to remove mountains but 
have not love, I am nothing." Here a- 
gain the seciets or prophesy is refer- 
red to; so that it is plainly seen why 
the subject is so fully discussed. The 
object being, m.t to set offices in the 
church but to have the individual 
membership of the church to respect 
natural gifts, at,d cease their long- 
ing after thuse gifts that were mirac- 
ulous. 

It shonld also be noticed here that 
there was also the miraculous gift of 
healing beside those of speaking in 
different languages and foretelling 
futuie events. But it was in the two 
latter that the disciples concerned 



SPIRITUAL GIFTS 69 

themselves in because it made them 
eminent in the public assembly since 
it was there that they were exercised, 
while that of healing applied itself 
more to private capes. 

Noticing then that these miraculous 
gifts in speaking different languages 
and foretelling future events as well 
as literal healing had ceased, we may 
not therefore conclude that there 
is no gift in the study of different 
languages, none in the stndv of proph- 
esv, nor any in healing: Upon this 
ground of reasoning the Holy Ghost 
itself could be reasoned out of exist- 
pt ce since it has ceased to opr-prate 
mmicHiousty. Indeed Christ fnm c elf 
is n^» longer with us because he has 
censed to be in the miraculous form of 
the flesh, all preaching and teaching 
would share the same fate because in 
the apostolic age all were movpd in a 
miraculous way by the miraculous 
spirit of G^d.No, the scriptures do not 
admit of this kind of reasoning. The 
gift of different languages, of prophe- 
sy, and of healing is perpetuated in the 
same sens^ that we have Christ and 
the apostles and the Holy Ghost and 
all the other gifts that moved by the 



70 ALL HAVE 

miraculous impulse of the Spirit, that 
"divides to every man severally as 
He will." 

God indeed set these in the church, 
but not tor the purpose of having 
them to establish authority for an offi- 
cial ministry. It is quite a jump and 
a strained one at that, and that with- 
out consideration to laud on such a 
conclusion. 

It is here in order to note how 
these spiritual gifts apply themselves 
in the method of the official ministry 
and that of the personal ministry. 

First the apostles hip. There is 
hut one way to have it, and that is in 
the exemplary sense; which consists 
in the recognition of all things what- 
soever the Lord had enjoined upon 
the twelve. This, an official ministry 
does not recognize. It does not be- 
lieve that public labor was enjoined 
upon all to the extent of talent. It 
does not believe that the injunction 
in the circumstance of the lone 
disciple come under the "whatsoever". 
Neither those other instances that 
were exemplified in those w r bo were 
commanded to go and preach the 
kingdom, and the Seventy that were 



SPIRITUAL GIFTS 71 

sent without any counsel or consent 
of the apostles. That John 10: 2 does 
not mean what it says; and therefore, 
the official ministry has no such a 
thing in their church as apostles. 

The personal ministry believes ail 
things and therefore may lay claims 
as retaining the apostleship still in the 
congregation. And further it is be- 
lieved that a practical test of the sys- 
tem will bring forth men as humble, 
possibly as great as the apostles them- 
selves and perpetuate going out into 
the world with the good news aud o- 
pen up new territory, when others a- 
gain may enter into their labors. This 
would practically fulfill the saying of 
the Lord; "Aud lo, I am with you ai- 
way even unto the end of the world." 
If the personal ministry does not pro- 
duce such humble unassuming men 
who will go out and prevail with the 
truth then it may be set down that 
the personal ministry is as destitute 
of the apostleship in the church as the 
official. 

Prophets. Since prophesying in 
the secondary sense means general in- 
struction, it is granted that in this 
sense the official ministry lilts this 






72 ALL HAVE 

place, but in a Hunted sense; because 
in the freedom given m the personal 
ministry the place would be filled in a 
more radical sense also. Men would 
arise that would apply themselves in 
the divine records that could forsee 
the "times and the seasons," and 
would, as it has no doubt been done in 
the ages past, forewarn disaster both 
general and also individual, that fol- 
lows certain conditions and conduct. 
There is a gift in this kind of work in 
addition to that of solving the proph- 
esies of the bible in which there are 
many dormant talents that will come 
forth i:ito action in the abolishment 
of the official ministry. 

Teachers. The official ministry 
claims to have them in their Sunday 
schools. The claim might be extend- 
ed to their professors in their colleges 
also, but will onlv notice it in their 
own claim. 

Their Sunday school is a seperate 
assembly and the teachers that act in 
it never act in that capacity in the 
church. This is a division of the body, 
just what the apostle said in this 
chapter should not be. Therefore 
these Sunday school teachers are not 



I 



SPIRITUAL GIFTS. 73 

the aciptural teachers uDder considei- 
ation. 

Again, the elders, (presidents as the 
original reads.) are to be chosen, apt 
teachers. These are nevtr, in the offi- 
cial system, chosen from the Sunday 
school teachers, and therelore their 
own selfmade institution witnesses 
that they bave not those scriptural 
teachers in the invention of a Sunday 
school teacher. 

But when it comes to the personal 
ministry as prescribed by Christ and 
the apostles, those teachers have quite 
different labor to perform; consisting 
in giving their pupils subjects, with 
attending thoughts and proper Ian 
guagein their expression with a court- 
eous demeanor in the public assembly. 
Here is a wide field of labor, and one 
of responsibility. Therefore the a- 
postle says: "do not many of you be- 
come teachers, my brethren knowing 
that we shall receive a severer Judg- 
ment." James 3: 1. 

Miracles. In the figurative, and 
that in the limited sense, it should be 
admitted that the official ministry is 
filling the gift. This is done by car- 
rying the Gospel in a miraculous way 



74 ALL HAVE 

into the hearts of aliens and strangers 
to grace. This gift is operated in the 
same marvelous way as that of pro- 
phesying. But notice: If the corrupt 
innovation of an official ministry 
with its monopolizing disposition and 
, curtailing of force, beside what few 
there is of them, and such as are of 
them being called in a haphazzard 
manner, regardless of talent; and op- 
erate so powerfully with a few seeds 
of truth; what might be expected if 
the golden talents were unearthed by 
the personal ministry *»nd be blessed 
with the miraculous work of the spirit 
upon the human heart ? 

Yes, it is right to give proper credit 
to the official system where in their 
method, even if it is in a limited sense 
they All these places, however corrupt 
and foreign the manufactured name 
of, u visiting brethren, " and the distin- 
guishing and heathenish names of a 
"first degree/' and "second degiee," 
and a '•full ministry" sounds. Their 
worldliness and coarseness come only 
to the surface when contrasted with 
the beautiful arrangement of equal- 
ity m the personal ministry. 

To put it aright those higher de- 



SPIRITUAL GIFTS 75 

grees should be entitled ''Right Rev- 
erends," "D. D. L. L. D," or "Right 
Worshipful Masters &c," and they 
would appear in their true colors. 

Gifts of healing. Some few of the 
official ministry pretend the opera- 
tion of this gift in the literal sense, 
while the rest set it down as belong- 
ing tu the days of miracles, and is 
past. Sucn a disordered state, and 
not being able to sustain a unity of 
sentiment in the body of Christ is evi- 
dence itself against the uuscriptural 
method of an official ministry. 

A cure in the literal sense has 
never yet positively been known a- 
mong the official ministry; but in 
the spiritual sence they come near- 
er imitating the truth, This is ex- 
ecuted in their method of church gov- 
ernment, since there is the only place 
in which they effect to heal the 
spiritually sick, and in fact some- 
where after this tnanner must this 
gilt be executed; and of course the 
"judgement of the church" js always 
applied under the prepense of love to 
the spiritually diseased, while in 
fact the method always has the ten- 
dency to caUous or deaden until it 



76 All have 

is necessary to cut the member off 
entirely. The same method is ap- 
plied to those who are without. In- 
stead of carrying Gospel o;l and oint- 
ment for the sick and wounded, they 
are, like the church members, de- 
manded to surrender at the muz- 
zle of a creed. 

Naturally speaking a sound body 
is possessed with a sound mind, a 
mind that has forbid sinning in the 
violation of the laws of nature. On 
the contrary, a diseased body was 
permitted by the mind to commit 
some sin against the laws of nature, 
and this sinning was permitted and 
practiced, and passed from one stage 
of corruption to another until there 
was neither cure nor relief. This 
always is the result when permission 
by the mind is not forbidden in sin- 
ning. The true remedy is for the 
mind to post itself as to what is vi- 
olation in uaturef and forbid sinning. 

So it is in the spiritual body of 
Christ. Having the body dictated to 
by incompetent talent, or perhaps not 
at all respecting the spiritual laws 
of health, neither in nor outside the 
church; it is merely a battle with 



SPIRITUAL -GIFTS 77 

disease and a chance between lite 
and' death regardless of all efforts 
to cure or even remedy. 

Such is the disordered state of 
the body of Christ under the guid- 
ance of an official mini^tsy. Heal- 
ing either spiritual or literal is im- 
possible except by meie chance that 
these talents were elected, and such 
even would soon be corrupted by the 
honorable position of b ein^ an e- 
jected officer. It is irresistable. 

But nsuiitct the talenls of men 
and wom'an by a personal ministry; 
have members to fall into the line 
of duty in their respective calling; 
and the dictations and counsels for 
the health of the body will be com- 
plete. Then i # f any are sick physically 
it is a small matter when in health 
spiritually, but if such have sinned 
the promise is by prayer and the an- 
nointing of oil that they should be 
forgiven, with the restoration of 
health, at least spiritually. 

it should not be understood that 
the "gift of cures" iefer to the a- 
nointing with oil by the eiders, as 
commanded in James 5: 14, lb; but 
a gift or calling in which certain 



78 ALL HAVE 

members of the church will oper- 
ate and though the operations are 
not miraculous, they must be admit- 
ted to be as necessary and entitled 
to the same recognition as that of 
auy other ^ gift or office that was 
miraculously attended. 

It is a favorite arguement with 
the official ministry that every thing 
is miraculous iu these gifts that tends 
to support the personal ministry. 
But for some reason the arguement 
is never applied when a work of 
this nature is to be attended to, that 
comes under the elders office as in 
James 5:i3,14. This shows the incon- 
sistency and bigotry of those church 
officers who so industriously work 
the miraculous arguement and turn 
right around and officiate in it. 

The gift of healing may be ob- 
served in the world surrounding us. 
In ail communities are found char- 
acters, to whom those who are in 
trouble will readily approach and 
tell their tales of weaknesses, diffi. 
culties and woes because of their 
sympathizing natures and comforting 
dispositions. Such instances might 
in every neighborhood be cited to 



SPIRITUAL GIFTS 78 

illustrate this fact. Such will be the 
case in the body of Chnst, when this 
natural gift is brought into use by 
abolishing the official ministry. 

Evidently the haphazzard business 
of an official mipistry is antagonistic 
to the natural gift of healing. The 
only way out for the official minis- 
try, is to declare it miraculous and 
forever past with the age of the a- 
postles; but with this declaration, 
away goes all those other gifts, even 
prophesying which is that of general 
instruction and preaching, the apos- 
tles, Christ and the Holy Ghost; for 
all were miraculously attended and 
passed away with the age of the a- 
postles. Such is the legitimate eon- 
elusion when argued from the man- 
made stiucture of an official min- 
istry. 

Helps. The official ministry claims 
to have them. The claim is based 
on acts 6: l--8,\vbere seven disciples 
were chosen to do service that the a- 
postles did themselves. These seven 
brethren held a position next to the 
apostles- Possibly it was a position 
of elder or president which also was 
the position of the apostles as notic- 



80 ALL HAVE 

ed in 2 John 1. and 1 Pet. 5: 1. But 
be that as it may, one thing is cer- 
tain, there were no degrees or offices 
between these seven chosen brethren 
and that of the elders. But look at 
the official method th^t has establish- 
ed a first and second degree in the 
ministry between these seven breth- 
ren and the presidents. Now where 
is their similarity? This shows their 
claim of possessing those scriptural 
helpers from this point as not being 
in good faith. 

Again, there is the account that 
Stephen and Philip, two of the seven 
preached; Acts 6: 8,9, 10, and 8; 5, 
26, dn 1 21 : 8 ; and this without anv 
election. But note that there was a 
careful election of the seven for a 
special work over which the apostles 
themselves had presided. What does 
this prove? It proves the doctrine 
of a personal ministry, because they 
were elected for a special work* 
and yet they preached ; just what the 
Savior exemplified and commanded 
others to do, and what was enjoined 
on the apostles, which they in turn 
were to enjoin upon all others* 
Therefore the claim that the official 



SPIRITUAL GIFTS 81 

ministry fills the gift of helpers in 
their deacons, whom they elect has 
no similarity with the seven electsd 
under consideration, neithar in the 
station from which they are chosen, 
nor the position they occupy after 
being chosen. 

Another claim of the official mir,- 
istay that their deacons fill the plac^ 
of helps, i« based on 1 Tim. 3: 8, 9, 10, 
But here they have the same obsta- 
cle to meet as in the foregoing claim. 
Read from 1 Tim. 3: 1—10, those 
helpers, ( ser vents more properly, ) it 
will be discovered, are placed next to 
the elder and placed there as the ready 
assistant of the elder or president of 
the congregation. But all are, and no 
doubt were, men who preached and 
taught, and otherwise proved them- 
selves reputable, sincere, and men 
worthy to be trusted in this service. 

The gift of helpers in the person- 
al ministry is a gift like any of those 
other gifts under consideration. 
There may be many helpers just as 
there was a tendency at one time to 
be "many teachers," (James 3: 1;) and 
just as there could be many teachers 
without being presidents, so also may 



82 ALL HATE 

theie be many helpers and still not 
be chosen to the office of assistant as 
described in 1 Tim. third chapter. 
But it must be born in mind, that just 
as the office of a president is the "slave 
of all;" so is the position of the dea- 
con or assistant the "servant of all." 
Either of these positions are. not read- 
ily desired, because all of the freedom 
of the Gospel is accorded alike to all, 
whether in or outside those offices. 
All the difference there is, if any, is 
that these servants in their offices, 
may have their freedom curtailed, 
owing to the duties of the office. 

The sphere of the helpers is an im- 
portant one, aud may be illustrated 
as follows: In the community where 
a public house is being built, are car- 
penters, masons, hodcarriers, stone- 
cutters, quarrymen and the Scriptur- 
al helpers. In the out set the force 
in the quarry is not sufficent to the 
demand. To meet this demand the 
helpers operate there. Next there is 
force lacking in stonecutting; the 
helpers assist in that. Next, more 
help is required in masoning; along 
come the helpers and they assist there, 
Hodcarriers are lacking; they shove 



SPIRITUAL GIFTS 83 

the work along there; and so on all 
through carpentering, painting and 
plastering. 

Precisely such talents and dis- 
positions are found in society, and 
they are of the most apt kind, and 
exercise the keenest of judgment. 
Now the society of God is a building 
of God in which those various talents 
are brought into play, as the apostles 
have taught, and the conclusion there- 
fore is reasonable as well as Scriptur- 
al, that those helpers occupy and fill 
their positions after this manner in 
assisting in the ministry of the Gospel. 

Governments. In the original it 
reads directors. And this is far pre- 
ferable. Governors, and govern- 
ments, express too much authority, 
and is not compatible with the spirit 
of Christ. "Man who made me a 
judge or divider over you?" (Luke 
12:14.) and, "who art thou that judg- 
est another mans servant ?"(Kom. 14: 
4.) express a sentiment quite different 
from that of government. 

Directors, as chosen men in a 
corporation, whom it is believed to 
understand the will of the company 
and are willing to guide its affairs 



84 ALL HAVE 

accordingly; is what should be ex- 
pected in the gift of directors re- 
specting the will of God in his con- 
gregation of people. 

When it comes to that of govern- 
ment with the official ministry, they 
indeed have exercised such' a gift, 
whether capable or not, and that to 
an extent that despises the lenient 
government of God by directors. And 
it is in this gift as in most of the others 
noticed; all executed by the hapbaz- 
zard elected, or otherwise appointed 
official, who never fails to show up 
his authority, gift or no gift, calling 
or no calling. As a consequence be- 
hold the creeds and divisons in church- 
es and Christendom generally. An- 
other sin that follows this corruption 
is the burrying of these talents, in pre- 
venting those from acting who pos- 
sessed the gift of directing the con- 
gregation in sustaining the counsel 
of God. Such gifts would come forth 
in the personal ministry of the Gospel. 
This gift is not an office, it is 
like all the rest, one that is born in- 
to the human family, and over which 
church elections or hierarchies have 
no more control than parents have 



SPIRITUAL GIFTS 8& 

over the physiognomy of a child. 

Diversities of tongues^ [languag- 
es]. The method of an official min- 
istry does not require such gifts as 
are adapted to the study of the dif- 
ferent languages. In its method it 
contracts church extension so there 
is no necessity of any labor outside 
the sects of their native countries. 
And with the division breeding meth- 
od of an ofhcial ministry, there is 
not much danger of their ever hav- 
ing any necessity of the gilts in lan- 
guages, since they will always find 
sufficent employment in converting 
their apostate brethren at home. 

Should even the official ministry 
wake up to the duty of saving souls 
in foreign languages, under the system, 
it would be but a rare chance that 
they would find successful men in 
the work; 1st. Because different lan- 
guages are not attained by men of 
the age that are generally considered 
eligible to be elected to the ministry. 
2nd. It takes years of study to com- 
mit languages. 3rd. The m gifted in this; 
study only are successful. 4th. The 
gifted in this direction, as well as 
those who have gifts in other direc- 



86 ALL HAVE 

tions, will not spend years of their 
youth in developing a gift upon the 
uncertainties of being called at some- 
time by some hierarchy or church 
election to exercise in them. 5th. 
These gifts are found only to obtain, 
and be developed in tne individual 
by practice in the public assembly, by 
the young, in being, not only urged 
as a privilege, but as a duty that is 
owing to ijrod and humanity, to study 
and develop their talents for the 
promulgation of the Gospel of the Son 
of God. 

CHAPTER 9 

SPIRITUAL GIFTS CONTINUED; 

FIRST CORRINTHIANS 

FOURTEENTH CHAPTER. 

In the record that the apostle has 
made regarding those personal gifts, 
and that of exercising in them by 
the members in the assembly, it seems, 
that in the discussion of them in chap- 
%et 12, that tbfe apostle breaks off sud- 
denly in the- end of that chapter to 
notice the great commandment of 
love, as if fearful that the members 



CONTINUED, 87 

might be wrought upon by this great 
liberty (in that of exercising in their 
talents publicly) ; that they might over- 
look the great principle of love, by 
which they must be governed in this 
great liberty. Therefore the principle 
of love is treated upon in chapter 13 
as the governing power in all their 
deliberations. Then in chapter 14 the 
spiritual gifts are again continued, 
setting forth in verse 1, that in 
the governing and reigning virtue of 
love urged in chapter 13, that that 
however should not deprive them 
from a desire in these gifts. Accord- 
ingly we read; "Ardently persue love, 
and be emulous of the spiritual gifts; 
but rather that you may prophesy," 
Evidently teaching that the members 
are not to be deprived of the free 
•exercise in these gifts, but while this 
is the case they must not long after 
those eminent or miraculously attend- 
ed gifts, especially that one of speak- 
ing different languages, and thereby 
lose sight of, and pervert the natur- 
al gifts and their purposes. There- 
fore they are admonished according 
to this in verses 2, 3, and 4. Then In 
verse 5 the apostle permits, or even 



88 SPIRITUAL GIFTS 

urged speaking in the different lan- 
guages, but they must be used for 
the general instruction of the assem- 
bly, and for preaching the Gospel. 

Then in verses 6 — 22 the apostle 
shows the inconsistent time and use of 
languages; when, where and the con- 
ditions under which they may be used. 

Now the point in particular, and 
that which relates to the subject un- 
der consideration is found in verses 
23, 24. "if therefore the whole church 
be come together into one place, and 
all speak with tongues, and there 
come in those that are unlearned, or 
unbelievers, will they hot say that 
ye are mad? But if all prophesy, 
and there come in one that believeth 
not, or one unlearned, he is convinc- 
ed of all, he is judged of all." Those 
who are not able to see the personal 
ministry of the Gospel in this text, 
certainly are compounded of some 
matter foreign to the Scriptures. 

Again in verse 26: "flow is it 
then, brethren? When ye come to- 
gether, everyone of you hath a psalm, 
hath a doctrine, hath a tongue, hath 
a revelation, hath an interpretation. 
Let all things be done unto edinca- 



CONTINUED. 89 

cation.'' 

To edification. Who sees to this 
matter? The clergy with some very 
old folks who think it "very danger- 
ous'' to let members speak in the as- 
sembly. They understand how to ed- 
ifv the church. They know it all. It 
has been handed down to them 
through a string of officials. 

In verses 27-30 the spostle himself 
outlines the course to pursue to at- 
tain to the edification of the assem- 
bly, placing restriction upon those 
who perhaps labored in future predic- 
tions and had tiresome discourses on 
the prophesies of the Bible. It was 
not to edification, nor fair that those 
able men should take up all the time, 
therefore they are restricted and ad- 
monished that, "if any thing is reveal- 
ed to another that sitteth by let the 
first hold his peace." 

It is as plain as any thing ever 
recorded that it was the membership 
of the church that exercised publically 
in the cLuich. And as such is it 
found again in ttis amplication in 
verse 31: "For ye may all prophesy 
one by one, that all may learn, and all 
may be comforted." 



90 SPIRITUAL GIFTS 

Is the force of this language per- 
ceived? Language can not be plainer 
to license all members to speak in the 
public assembly. And to what pur- 
pose was this liberality and exchange 
of thoughts in the public assembly ? 
The apostle himself says; that all 
may learn. If all learn by exchange 
of thoughts, which all should know is 
a mighty truth, what is it to deprive 
the members of this liberty ? Ignor- 
ance; and in this is where Christen- 
dom will find itself when once the offi- 
cial ministry is abolished and 'are all 
enlightened by the gifts God gave 
to men. 

Another result in this exchang- 
ing of thoughts in the public assem- 
bly is, that all may be comforted. 
There is no real comfort where all are 
strangers. In such company we move 
by the dictation ol some one else, not 
knowing just where we are nor whith- 
er we are drifting, and about all the 
comfort under such circumstances are 
the rules and laws that surround us 
with officers to enforce them. 

This is about the comfort and se- 
curity of the sects of Christendom. 
This is no comfort at all compared 



CONTINUED. 91 

with the knowledge that we move 
wholly wilhin the bonds of Christian 
fellowship, which are only ereated 
and supported in the interchange of 
Christian thoughts, even as it is indi- 
cated in the verse under considera- 
tion. 

CHAPTER 10. 

EVERY MAN A MINISTER. 

"Who then is Paul, and who is A - 
polios but ministers by whom ye believed, 
even as the Lord gave to every man.'* 1 
Cor. 3: 5. 

In this scripture is found the most 
positive testimony to support the doc- 
trine of a personal ministry. It is so 
positive that it is difficult to see how 
an honest, loving child of God, that 
desires and delights to be an hum- 
ble and obedient follower of the Lord 
can in the face of such testimony 
still persist in the support of an of- 
ficial ministry. There is no obscur- 
ity in this scripture. But there is 
sorne found in this connection that 
seems a designed effort to abscure 
and confuse this plain and positive 



92 EVERY ONE 

language in support Qf a personal min- 
istry. This is found in verse 9 fol- 
lowing which is so perverted from the 
original, that it would seem to sup- 
port a clergy and laity in the church. 
The common version reads: "For 
we are laborers together with uod: 
Ye are Gods husbandry, ye are Gods 
building;'' Having the impression to 
obtain that Paul and Apollos occupi- 
ed a special appointment as co-work- 
ers with God, while the church, or 
the building, was that upon which 
the officers were employed. 

13ut the origiual reads quite dif- 
ferent; as follows: '-For we are fel- 
low-workers of God; a building of 
God." This puts Paul and Apollos up- 
on an equality with the members of 
the chuich; agreeing with the text 
where Paul and Apollos were minis- 
ters by whom they belie vd, even as 
tlie Lord gave to every man. 

Of course the apostle is to be recog- 
nized as a special instrument in the 
hands of God, and as such he also re- 
fers to himself in verse 10:— "Ac- 
cording to the grace of God which 
is given unto me, as a wise master- 
builder, I have laid the foundation. 



A MINISTER 93 

and another buiideth tbereon. But 
let every man take heed how he 
buiideth thereupon." In this refer- 
ence of the apostle to "himself it will 
be observed that Apollos is left out, 
showing the special work and call 
of Paul. 

• It might be a question, what the 
special work of Paul consisted in? 
Answer: It consisted in the establish- 
ment of the wonderous work of equal- 
ity recorded in the text, where every 
man is raised to the position of a 
minister equal with the apostle. The 
same may be noted in verte 10 where 
the apostle terms the brethien as fel- 
low workers. This corresponds, ex- 
actly with the labors of the Master 
with the twelve apostles. The apos- 
tles could not understand, in the be- 
ginning, how it was possible for the 
kingdom to be established and contin- 
ued without some sort of hierarchy, in 
which some who are great will make 
rules and execute them and take care 
of the subjects. Now they are all 
found for an equality in the kingdom 
such as Christendom at present is a 
stranger to. It is remarkable when 
in various places in the original it is 



94 EVERY ONE 

noted that the apostle adresses tie 
members as co-workers in the glad 
tidings. 

"But let every man take heed how 
he buildeth thereupon" '. This is a clean 
cut-out of the official ministry. It 
means every or any- member of the 
church may build upon the founda- 
tion without let or hinderance from 
any set of men or officers of the 
church. The only restriction being 
made here is the caution that every 
one takes heed how he builds there- 
upon, for " every mans work shall be 
made manifest: for tbe day shall de- 
clare it, because it shall be revealed 
by fire; and the fire shall try every 
mans work of what sort it is." 

There has been much speculation 
with the official ministry, who the 
builders could be; whether preachers 
of other denominations, or preachers 
within their own circle. But in tne 
great freedom and liberty of a person- 
al ministry all is made plain. Since 
they are now relieved on this point 
it might be profitable to raise an- 
other query as follows: Since the 
church of God throughout the Scrip- 
tures is spoken of as a building and 



A MINISTER. 95 

the temple of God : and, since it is uni- 
versally reckoned by tbf c tgy that 
there is no church without being of- 
ficially organized; how is this build- 
ing orgrnized? There would consid- 
erable "smart Aleck/' (if not crazy,; 
appear about the person that would 
come around and propose to organize 
a house, a barn, a mill or a factory. 
Come, let military societies, the great 
secret societies, and coi tions of 

the world who must officers, 

being held in tact, and accountable to 
the laws of the land, have and use 
the word organization. It is too high 
sounding for the humble followers of 
Christ. Better do away with such 
combustible material in building 
upon the "foundation." Somebody 
might suffer a loss by "the fire*" 

CHAPTER 11. 

ABLE TO ADMOISH 
ONE ANOTER 

"And I myself also amperswaded of you, 
my brethren., that ye also are full of good- 
ness, filled with all knowledge, able also 
to admonish one another. .Rom. 14:15. 



96 ABLE TO 

This testimony plainly establish- 
es the privilege and duty of exer- 
cising publically in the Gospel. But 
note on the other hand what may 
be demanded of the official ministry 
to meet this testimony and support 
itself. This demand is plain, and 
made in a few words. If they want 
to meet it let t£em prove that the 
apostle spoke only to church others 
and not to members of the church in 
this place. 

Perhaps the better way out for 
them in cuttrng off this liberty and 
freedom from the members, would be 
to sav, that the members are not 
able to admonish one another, and 
they would very near get us. But 
if theyxwill expose our incompetence 
in this manner we will also expose 
the source of it. 

We read of the time in ages past 
when it was not advisable for the 
laity to rea4 the scriptures at all. 
The officers had them then sure e- 
nongh. Is our condition of helpless- 
ness not brought about after the 
same manner? Prevent any practice 
in public, discourage it as a duty, 
and brand all such as matifest the 



ADMONISH. 97 

desire to exercise, as being aspiring; 
is a very successful method of sub- 
duing the laity and holding them 
in subjection. 

It is a shame on us in this en- 
lightened age, when congregations of 
professing christains must depend 
wholy and solely upon a few men 
to have a meeting and call it one to ed- 
ification for all, when one, and that 
in most cases a dwarfed £Dd bigot- 
ed spirit is to supply th.^ entertain- 
ment where perhaps a dozen differ- 
ent talents would be required to 
Scripturally meet the demand. 

The official minister of the Gospel 
has been honored, and has been giv- 
en audience and otherwise publically 
dandled until the fundamental prin- 
ciple of the fellowship of the Gospel 
has been destroyed. We should blush 
when we see that those early christ- 
ians were able to admonish one an- 
other. The introduction of the for- 
eign system of an official ministry in- 
to the Christam church is responsible 
for all the ignorance, incompetence, 
and beside the destruction of the 
liberty of the Gopel. It should be a< 
bolisbed; the sooner the better. 



98 ABLE TO 

But some one argues that it is 
only admonishing that is referred to 
in the text, and this has always bee n 
permitted, being fulfilled in private 
meetings and conversations; and in 
church counsels. This disposition 
and liberty, (which is none at all, 
merely to save the official system) re- 
minds one of the liberty generally 
granted to the deacons in the Chris- 
tian churches, and particularly in 
the Dunker church ; that is they might 
admonish in meeting, where the offi- 
cial minister is absent, but were for- 
bidden to rise to their feet. See Min- 
utes of Annual Councils 1835. Art. 15. 
See this same decision reconfirmed 
in 1868. Art. 11. This is an exam- 
ple of the jealous care witb which 
this worldly, man-made, and Komish 
innovation has, and is still being 
guarded. And after this twisty man- 
ner, in order to save the custom, would 
they make a disposition of the liberty 
and duty set forth in the text. 

Taking the turn that it means 
simply admonishing, such as might 
be given on any occasion of private- 
ly meeting one another; and does not 
refer to public exercises in the assem- 



ADMONISH. b9 

bly is very far from honorable deal- 
ing in tbe Scriptures of truth. Note 
the definition of admonish: "To re 
prove gently, To counsel against 
wrong practices, To instruct, or di- 
rect ; to inform." This even is part of 
the WDrk of the president in the Chris- 
tian assembly : — "But we entreat 
you, brethren, to acknowuldge those 
who toil among you, both presiding 
over you in the Lord, and admonish- 
ing you." 1 Thess. 5: 12 

There are other testimonies that 
admonishing anciently was practiced 
by the disciples in the public assem- 
bly. One such is found in Col. 3: 
16:— "Let the word of the anointed 
dwell in you richly; teaching and ad- 
monishing each other in all wisdom ;in 
psalms and hymns, in spiritual songs, 
singing with gratitude in your hearts 
to God." Here teaching in addition 
to admonishing is commanded. There 
is no getting around this. It is too 
plain and positive. Evidently, all the 
disciples took part in the delibera- 
tions in the public assembly. 

It will be noticed here that the 
Original reads: Teaching and admon- 
ishing in all wisdom, instead of teach- 



100 ABLE TO 

ing and admonishing in psalms and 
hymns and spiritual songs, as it reads 
in the common Bible. But it is not 
very difficult in catching on to, and 
explaining these little mistakes. They 
are but manifest weaknesses of the 
clergy. You see it appears so much 
more officious if this admonish- 
ment is to be in psalms and hymns 
and spiritual songs, and have us to 
incline to the idea of an "elect" to 
prate around, whom it is supposed 
contains all th« wisdom. 

Another, and still more positive 
testimony that the grand doctrine of 
a personal ministry was anciently 
practiced in the assembly, is found 
in Heb lo: 25;— "Not forsaking the 
assembling of ourselves together, as 
the manner of some is; but exhorting 
one another; and so much the more, 
as ye see the day approaching." 

Here the disciples are command- 
ed to exhort one another in the assem- 
bly; and this, with the former scrip- 
tures makes it plain that exhortation, 
teaching, and admonishing was gener- 
al among the Christians in their as- 
semblies in tht days of the apostles. 

In this passage *as well as all notic- 



ADMONISH. 10 1 

ed heretofore, there is not the slight- 
est hint that this work is to be done 
by regularly elected, or appointed 
ministers, who will be specially gifted 
and endowed to perform these exhor- 
tations, teachings and admonitions. 

It may however not be amiss to 
note here again, that there are those 
who are selected and ordained by the 
laying on of hands, to preside in the 
congregation, similar to that which 
all public and deliberative congregat- 
ions subject themselves to, a pres- 
ident and other necessary assistants 
to conduct the deliberations and oth- 
er business of the assembly. 

The power of those however in 
the assembly is no greater than the 
power of the least member in the as- 
sembly where the assembly proposes 
to dictate and rule instead of having 
a dictator. 

The chief labor of those servants 
is to get the sentiments in regard to 
conducting the assembly orderly; as- 
sisting those who are too timid and 
put the brakes on those who would be 
too forward, and see that the accom- 
plished do their duty in carrying the 
Gospel to outside appointments, and 



102 

into new territory. 

CHAPTER 12 

NEEDED TO BE TAUGHT, 

WHEN THEY SHOULD 

HAVE BEEN ABLE 

TO TEACH. 

"For even when you ought, by this 
time;, to be teachers, you again have need 
cf one to teach you certain first elements 
of the oracles of God; and have become 
such as have need of milk, and not of 
solid food. Every one however parta- 
king of milk, is unskilled in the word 
of righteousness; for he is an infant. 

But solid food is for 'adults for those 

possessing faculties, habitually exercised 
for the discrimination ot both good and 
evil." Heb.5: 12, 13, 14. 

This is another of those positive tes- 
timonies that permits the condemna- 
tion of an official ministry. This text 
itself is a fort that furnishes such 
simple protection that the most* un- 
skilled in the Word may defy the as- 
sailants of the personal ministry. 

It is not only unassailable as a 
support to the personal doctrine, but 



ABLE TO TEACH. 103 

if it means any thing, it has the offi- 
cial ministry to hold the member- 
ship in ignorance and in a degraded 
position. They needed to be taught 
when they should have been teach- 
ers, which shears evidently, that while 
they had this great freedom they 
made but little, and in some instan- 
ces no progress at all in qualifying 
themselves in the work of the min- 
istry. They, it must be admitted, 
had no excuse tor yet being babes; 
but we are forced to this state by 
the innovation of electing men who 
disgracefully keep old and young at 
the bottle all the days of their lives. 
Tbey had no excuse, it was simply 
neglect. 

It should not be understood that 
the Hebrews, whom the apostie was 
adressing, were universally neglect- 
ful in their duty of the personal min- 
istry of the Word. This is learned 
in Heb.6: 10,11,12, which is in con- 
nection with the passage under con- 
sideration:— "For God is not un- 
just, so as to be forgetful of your 
work f and the love which you mani- 
ltsted for his name, having served 
the saints and are serving. But we 



104 SHOULD HA YE BEEN 

earnestly desire each one of you to 
show the same diligence for the full 
completion of the hope to the end: 
in orier that you may not become 
sluggish, but imitators of those who 
through faith and patient endurance 
are inheriting the promise. " Thus 
it is plainly seen that they were not 
all neglectful in having served the 
Saints, 

Each one of you to show the same 
diligence. In order that you may not 
he sluggish. What does this diligence 
consist in? That is the point exact- 
ly. The official ministry of course 
will say it means not to be sluggish 
in serving the temporal wants of 
the Saints; in order to shield their 
worldly offices. But in this is where 
issue is taken with them. It was 
rather too much of this- world that 
they were serving themselves with, 
and no concern in making themselv- 
es teachers of the things that belong 
to the Kingdom. Read from Heb* 
5 : 11, 12, 13, to Heb. 6 : 14, 15, 16,— rea d 
it two or three times and be convinc- 
ed that the latter has reference to the 
same neglected service as that of 
the former. The former quotation* 



ABLE TO TEACH. lo5 

it is evident, has reference to that of 
the ministry,and the latter being writ- 
ten in the same connection without 
any change of the subject, establish- 
es the idea ot a personal ministry 
here again. 

Throughout the Scripturfs where 
teachers and teaching is referred to, 
reference is had to the same kind of 
labor that the apostle refers to here 
in the neglect of the Hebrew breth- 
ren. A further observation that 
might be made also, is, that there is 
no difference in preaching and teach- 
ing so far as the advancement of the 
Kingdom is concerned, nor difference 
of rank in those engaged in the call- 
ing; all the difference there is, some tal- 
ents are adapted to teaching, others to 
preaching, and in some placeb in the 
Scriptures, as for instance in the text 
under consideration, teaching may 
also included preaching. 

When Christ taught his disciples 
how to pray, to preach, and baptize 
and institute the ordinances of a sup- 
per, communion and feetwashing, He 
was teaching the kingdom of God. 
When the Lord preached the sermon 
on the mount, He preaahed the king- 



106 SHOULD HAVE BEEN 

dorn of God, 

When Paul and liarriabas went 
down to Antioch, they may have 
pieached. but they did go there as 
teachers, for what was the use for 
tbein to waste time and spend "a 
whole year" in one place where they 
had received the Gospel and were 
baptized without their aid? The con- 
clusion is that they went there to 
train and practice the disciples in the 
Gospel and make them competent in 
••serving the saints," and have them 
in turn carry the Gospel to the world 
and baptize those believing, as those 
disciples did who were taught bv the 
Lord and the apostles, and who by 
persecution were driven from Jeru- 
salem, brought the Gospel to them. 

Therefore it is reasonable to con- 
clude their work to have consisted 
in qualifying those disciples for the 
work ot the ministry. Teaching, is 
to educate, and educate is to bring 
up; to cultivate and discipline the var- 
ious powers of the mind, Teaching 
applies to the communication of 
knowledge. — Webster. 

To the reasonable iniLd it is plain 
that this sort of testimony is meant 



ABLE TO TEACH. 107 

in the places where refference is made 
to the subject. But tb** point in par- 
ticular is the positive terms, in the 
Scriptures under consideration, with 
which the apostle enjoins it upon the 
disciples to discipline their minds 
in this service. Notice; "For even 
when you ought, by this time to be 
teachers, you again have need of one 
to teach you." Notice again the eu- 
logy of the apostle in those who have 
been faithful in this matter: "For God 
is not unjust, so as to be forgetful of 
your work and the love which you 
manifested for bis name, having serv- 
ed the saints, and are serving." Evi- 
dently, showing in the first rebuke, 
though it was general, it was not ap- 
plicable to all. Now comes the in- 
junction upon those who might be- 
come sluggish in the matter:— "But 
we earnestly desire each one of you 
to show the same diligence for the 
full completion of the hope to the 
end: in order that you may not be- 
come sluggish." 

This is another example of how 
faithful all things wer8 enjoined 
upon the disciples as the Lord en- 
joined it upon the apostles in the 



10 £ SHOULD HAVE BEEN 

wmmissioo; having a perfect harmo- 
ny lo nln all through the Scriptures; 
being prosecuted after the manner 
that it was taught and exemplified 
by the Lord and his apostles. 

In view of this personal duty ot 
the members preparing themselves 
to minister in, and propagate the 
Gospel, the method of an official min- 
istry presents itself, not only as an in- 
novation, but an imposition, and an 
assumption of worldly arrogance and 
authority in the church, that is every- 
where in lhe Scriptures denounced as 
at enmity and antagonistic to the 
kingdom of Christ. Moreover in the 
light- of such individual responsibility 
in order to sustain and propagate the 
Gospel; the official institution is not 
only a fault, but a serious error,in this 
that it monopolizes the things that be- 
long to the kingdom of God, and that 
often by vicious and hotheaded men, 
full of hate and sectional ideas that 
lead into strifes and divisions, where- 
as if this personal authority was abol- 
ished which would reduce such fire- 
brands to the level of all, the church 
would, by common sense reasoning 
soon become united into one body 



. ABLE TO TEACH. 109 

upon the plain teaching and interpre- 
tation of the Holy Scriptures. 

CHAPTER 13 

COMMANDED TO GIVE HEED 
WHEN URGED TO RREACH. 

*' Quench not the spirit; despise not 
prophesying. " 1 Thess. 5119, 20. 

Several things are plainly taught 
here. Evidently in the first part of 
tha text, the Spirit is to urge upon 
us some kind of action ; and the reas- 
onable conclusion is, that n is min- 
istering our gifts to one another in 
the public assembly. In fact it may 
positively be asserted that such is 
the proper reference until some bet- 
ter explanation is given; and this 
is very difficult to do when it is tak- 
en into consideration that this, like 
all other cases is approved by action ; 
since by action only is expression of 
approval or disaproval, obedience or 
disobedience made to any dealings in 
this life. And therefore when an 
action is sought to the command, not 
to quench the spirit, it must have re- 
ference to that of communicating in 



JtiO GIVE HEED WHEN, EOT. 

the pubhc assembly. This conclu- 
sion is also supported in the latter 
part of the text, — si despise not pro- 
phesying. The admonish ib en t being 
intended, that as the Spirit would 
urge them to sppak in the assembly, 
they should not, as has been noticed 
heretofore, long after some eminent 
gift or position to the neglect of the 
natural and most useful gift, — gen- 
eral preaching. 

That there was a disposition among 
the disciples to desire the more em- 
inent gifts, has already been observed 
in the writing of the apostle, against 
that of the desire of speaking in dif- 
ferent languages. This same weak- 
ness in the disciples is hinted at in 
James 3:1;— "My brethren be not 
raanv teaehprs, knowing that we shall 
receive the greater judgment." This 
plainly shows that all these callings 
were open to be engaged in by anyone, 
and therefore the admonishment in 
the text, not to despise prophesying, — 
general preaching; the gift of most 
general use. 

How beautifully the Scriptures har- 
monize on the personal ministry, when 
we put away our preconceived ideas. 



Ill 

CHAPTER 14. 

COMMANDED TO MTKISTER 
OUR GIFTS TO ONE ANOTHER. 

"As every one hath received the gift 
even so minister the same one to another, 
as good stewards of the manifold grace of 
Qod. If any man speak, let him speak as 
the oracles of God: if any man minister, 
let him do it as of the ability that Qod 
giveth: that God in all things may be glo- 
rified through Jesus Christ, to whom be 
praise and dominion forever and ever, 
Amen." 1 Pet. 4: lO, 11. 

This passage of Scripture, requir- 
es no explanation to support the in- 
dividual duty of ministering public- 
ally in the Gospel. All the explan- 
ation comes in on the other side. 
How the clergy would explain this 
so as to prohibit the members from 
exercising their gifts, and continue 
the practice of electing and support- 
ing a ministry is not so readily un- 
derstood. It is difficult even to think 
of a loose arguement so that it might 
be used to effect this 

Mr. Barnes believes in a regular- 
iyau thorized ininistry by and for the 



112 COMMANDED to 

church. He says the gift in verse 10, 
"seems to refer to every kind of en- 
dowment by which we can do good 
to others, especially every kind of 
qualification furnished by religion by 
which we can help others. It does 
not refer here particularly to the min- 
istry of the Word — though it is ap- 
plicable to that and includes that — 
but to all the graces by which we 
can contribute to the welfare of oth- 
ers." 

There is no afguement in this note 
of this expositor against an applica- 
tion of this to support a personal min- 
iaty ; it is even to the contrary ; wat- 
er on the wheel of the personal doc- 
trine, as the saying goes, in the ad- 
mission that "it is applicable to that 
and includes that." So far as "do- 
ing good to others" is concerned, that 
hat* no weight at all in preventing 
an application to the personal doc- 
trine. If any difference it would rath- 
er more be expected to receive good 
from men professing to be ministers 
of the Gospel than others. This 
would leave the comment of this great 
man altogether favoring the person- 
al doctrine. 



MINISTER OTJK GIFTS. 113 

Whei) cur al le expositor comes to 
the words; (verse ll,) "If any man 
speak," he admits that it refers here 
particularly to the office of the min- 
istry. Of course in this we all agree, 
and it is a pleasant agreement, for it 
fully and completely grants and sus- 
tains the personal ministry and that 
by an opponent of the doctrine. What 
better evidence could anyone ask! 

As plain as this Scripture Is, it 
will however hardly be acceptable to 
the elected clergy. A deaf ear will 
likely be turned to it like all the rest 
of the passages thus far noticed, as 
well as those that will be noticed fur- 
ther on. 

There would be no difficulty in 
bringing the force of this passage in- 
to play if it were to read after the 
following manner: "As every ?n\nis- 
ter hath received the gift so minis- 
ter the same to the church, as good 
stewards of the manifold grace of 
God." If such an expression could 
be found in the Bible, our ministers 
would have us to catch on in a hur- 
ry. But not one plain positive scrip- 
ture can be found in the New Testa- 
ment that supports the idea that min- 



i 14 COMMANDED TO 

istering in the Gospel is an office to 
which men are either elected or ap- 
pointed by the ohurch or by any oth- 
er parties of men. 

One plain passage for electing 
men to minister in the Gospel would 
send the personal doctrine to the ditch 
with the support it would receive on 
that side because of its popularity. 
But even several dozen, when custom 
acid usage is against an idea scarcely 
seem sufficient backing to break their 
popularity. 

Custom and usages in the church 
are like the styles of fashion in the 
wprld, they go and come at their pleas- 
ure and that generally by the approv- 
al of all. But when once they have 
departed, then we see our folly, then 
we would even be ashamed any long- 
er to be caught in their foolish array. 
So it is with the customs and usages 
under which we have been reared in 
church society. We will even hold 
onto them in the face of better 
light and knowledgd. 

But the sword is raised on the 
Romish innovation and custom now 
prevailing of electing men to minis- 
ter in the Gospel, and demanding all 



MINISTER OUR GIFTS. 115 

others to stay in silence, and every- 
one is warned to look out if they don't 
want to get hurt. If the personal 
doctrine is the truth it had better be 
regarded. "Whosoever shall fall up- 
on this stone shall be broken : but on 
whosoever it shall fall, it will grind 
him to powder." Matt. 21: 44. 

CHAPTER 15. 

RECOGNITION OF THE DISCI- 
PLES AS MINISTERS AND CO- 
LABORERS WITH THE APOSTLE. 

"But all things are irom that God who 
has reconciled us to himself through Jesus 
Christ, and has given to us the ministry of 
the reconciliation; namely, that God was 
by Christ reconciling the world to himself, 
not counting to them their offences; and has 
deposited with us the word of the reconcil- 
iation. On behalf of Christ, therefore, we 
are ambassadors; as if God were inviting 
throueh us, we entreat, on behalf of Cnrist 
— be ye reconciled to God." 2Cor. 5: 18, 
19, 20. 

Note: The apostle says; "God who 
has reconciled us ;" that is the apostle 
including the church. Again, "Has 
given to us the ministry." That 



f 16 GO-LABORERS WITH 

means, to the apostle including the 
church. Again, "Ha<? deposited with 
us the Word of the reconciliation," 
of course including the church. 
Again, "we* are ambassadors. " This 
also includes the church. 

It would be a bold assertion, and 
without foundation to say that the 
apostle here is speaking to a select 
body of the church when he is writ- 
ing to "the church of God which is 
at Corinth, with all the Saints which 
are in all Achaia. 2 Cor. 1:1. 

It would be no less weak and ig- 
norant to say that the apostle is use- 
ing the word "us" for courtesy sake; 
for it would be liable to deceive the 
church, in impressing the Saints, that 
they had a part in the reconciliation 
and ambassadorship for Christ when 
tins was not the case at all. 

To put the text into a light to 
favor the official ministry it should 
read as follows: "But all things are 
of God who hath reconciled the min- 
isters to himself." Or to mean only 
the apostle, it should read that he was 
reconciled to God, Again, "Has giv- 
ea to the ministers the ministry of 
the reconciliatipn." 



THE AP03TLE. 117 

Such reading, of course, would 
make the ministers the ambassadors 
for Christ. But sucb an exposition 
would never do, for it would be a- 
bout equal to saying that the church 
at Corinth and the Saints in all A- 
chaia were not reconciled to God, 
and that God has a certain class of 
chosen men who are reconciled to 
God, to keep them reconciled. Verilv 
this is the nature of a?i official min- 
istry. When sounded to the bottom 
it is priest craft pure and simple. 
Such dispositions of the Scriptures 
would exalt a certain class and de- 
grade the church of God which is "a 
pillar and foundation of the truth.*' 

But let ».is follow the apostle on 
the same subject in the next chapter, 
which is also connected with those 
passages that have just been noticed. 
"And being alse co-laborers W3 exh<>rt 
you not to receive the favor of God in 
,vain." 2 Cor. 6; L 

Here the apostle terms the Saints 
co-laborers if it be the fact that he is 
speaking to the church at Corinth 
and to all the Saints in A^haia, which 
is a fact that will not fee attempted 
to be denied. 



118 CO -LABORERS WITH 

But now for the proof that this co- 
laboring had reference to the ministry 
it is only necessary to pass to vers- 
es 3, 4:— "Giving no offense chat the 
ministry is uot blamed; but in every- 
thing establishing ourselves as Gods 
servants, by much patient endurance 
in afflictions, in necessities, in watch- 
logs, in fasting «&V." This is plain 
and positive in its reference and ap^ 
plication to the Saints. 

It should also be noticed that this 
patient endurance in these things is 
not, as it is urged by the official party, 
preaching. But is that which estab- 
lishes them as miniscers of God. This 
knocks that old arguement, of which 
we are admonished, and have heard 
from infancy ; that all are preachers in 
private conversation and conduct. But 
it evidently is not the case that good 
conduct in the disciples makes them 
preachers. Good conduct and minis- 
tering in the Gospel are two things, 
and the apostle has said in the fore- 
going that good conduct will fit the 
Saint to preach the Gospel. And it 
is equally as plain that an honest and 
exemplary life m patience, peace and 
conversation is all that is required 



THE APOSTLE. 119 

and the only qualification that is re- 
quired to tit the Christian professors 
for the duty Gf ministering publicaJ- 
ly in the Gospel. 

These unreasonable bands, that 
when Saints fill these qualities in life 
and yet are by an official ministry re- 
quired to sit in silence all the days of 
their lives, however much they are 
urged and would delight in public ad- 
monishment joiust be removed and the 
ancient method be applied to make 
spiritual progress and prosperity. 

It is not out of order here to more 
closely notice the common arguement 
that good conduct and supporting 
the oflicial ministry is preaching the 
Gospel. Is good conduct and preach- 
ing the Gospel two different things? 
Answered no. Then for arguement 
sake it is granted that good conduct 
is preaching the GospeL Very well, 
if good conduct is preaching, preach- 
ing in turn should count for good 
conduct. Then why, if there is no dif- 
ference have the institution of call- 
ing men to preach, and be so incon- 
sistent and create such a domineering 
position in the church? Why go to 
all this trouble for holding elections 



120 CO-LABOKERS WITH 

and bar such as would desire to aud- 
ibly and publically speak to the peo- 
ple? An honest christian professor 
that believed that there is no dif- 
ference in good conduct and preach- 
ing should live consistently by it. 
Again, if conduct is preacing, preach- 
ing is conduct; and if there is no dif- 
ference in these two virtues Script- 
urally, then the man that preaches by 
good conduct does not necessarily 
have to appear before the church in 
public admonition and general in- 
struction. Of course not. Yery well. 
Then if there is no difference in these 
two virtues !Scripturally,and the keep- 
ing of one, counts for the others, ("for 
it is a poor rule that does not work 
both ways") the person who preaches 
publically does not necessarily re- 
quire good conduct if the keep- 
ing of one answers for the other, he 
can do what he pleases and still is 
a good and true minister of the Gos- 
pel. Sueb are the corrupt conclu- 
sions that we may argue when man 
goes to figure by perversion for his 
own views and notion of things. Ed- 
ucated as many of the preachers are 
at this day they should be ashamed 



THE APOSTLE. 121 

of themselves in advancing such ar- 
guments. 

Preaching by supporting the preach- 
er. This is argued as equal to preach- 
ing. If supporting preachers makes 
those who give or their money and 
meat to the family of the man who 
preaches; scriptural preachers, then 
it is a very easy thing to be a preach- 
er ot the Gospel; for the money and 
meat of liars, thieves, drunkards and 
hypocrites, wil\ if giv^n to a preacher 
be equally as effectual as that of a 
Saint; and if these classes can be 
preachers, preacheis may be liars 
drunkards and hypocrites. This is the 
same disposition and applitd by the 
same rule. They say it is not right 
to mix things up this way. Well then 
why don't they cease this mixing? 

Such are the legitimate conclusions 
that may be drawn from this pop- 
ular but ignorant and light minded 
way of handling and dealing in the 
Word of God. The right way is not 
to pervert language and its com- 
mon usage in the first place, and let 
preaching mean preaching, and good 
conduct which qualifies men to 
preach, mean good conduct and noiii- 



122 COLAUOREBS WITH 

ing else; and giving -to those who 
might be making more sacrifices than 
others, still mean giving and noth- 
ing el&e. By such perversions in lan- 
guage, if it is permitted, anything can 
be established and prove n by the Word 
of God. Better cease this. 

Having now noticed and estab- 
lished 'the personal ministry from 
those passages, 2 Cor. 5: 18 to chapter 
6:5, — it follows as proper and right 
to accept all passages where the plur- 
al we and us are used with propriety 
in the application of the disciples en- 
gaging in the ministry. According- 
ly ii reads in 2 Cor. 3: 6, "Who also 
hath made 'us able ministers cf the 
new Testament; not of the lettei but 
of the spirit, for the letter killetb, 
but the spirit giveth life." Then the 
glories of "The ministration of death" 
and that of life is being discussed in 
this connection in verses 7—16, when 
in verse 17 reference is again had to 
that learned in verse 6 about all be- 
ing made able ministers, and freedom 
in the Gospel, which reads: "JS'ow the 
Lord is that spirit: and where the 
spirit of the Lord is there is liberty." 

Then the same subject is contin- 



1 



THE APOSTLE . 123 



ued in 2 Cor. 4: 1, in these words: 
"Therefore seeiug that we have re- 
ceived this ministry, as we have re- 
ceived mercy, we faint not, but have 
renounced the hidden things of dis- 
honesty, not walking in craftiness, 
nor handling the Word of God de- 
ceitfully; but by manifestation of the 
truth commending ourselves to every 
mans conscience in the sight of God." 
This being addressed to the dis- 
ciples and in direct connection with 
the foregoing liberty and glorious 
ministration of the Gospel of which 
the apostle s>id they were made able 
ininistersns additional evidence that 
the apostle in these things had re* 
ference to a personal ministry by the 
disciples, and as such was establish* 
ed in the Christian chuich. 

CHAPTEE 16 

A CLERGYMAN'S BIBLE. 

"And he gave indeed the apostles, 
and the prophets, and the evangelists, 
K and shepherds and teachers, for the conv 
plete qualification of the saints foi v the 
work of service, in order to the building 



124 A CLERGYMAN'S 

lip of the body of the anointed one." Eph. 
4: n,12. 

It will be noticed that in quite a 
number of places our common Bible 
varies coisidenbly from the origin- 
al, specially as it relates to the per- 
sonal ministry. This is particularly 
manifest in the text when it is com- 
pared. While the text is direct to 
the point that those different gifts 
are for to qualify the Saints in the 
ministry, in order that they may ed- 
ify one another, there is no such idea 
to b« drawn from the common Bible. 
The difference is, when the sense of 
the text in the common Bible, as it 
is punctuated is set foith, it con- 
veys the idea definitely that those 
gifts were given "for the perfecting 
of the saints," only, but does not say 
in what. But it is also evident that 
it is not in that or the ministry as 
it reads in the original, for in the 
next sentence in the common Bible 
it reads that those gifts were given, 
"for the work of the ministry," which 
would, and does readily apply itself 
to an official ministry, and would be 
a splendid support to the ministeri- 
al meetings. Further then it fast- 



BIBLE. 125 

ens this as the correct impression by 
saying that those gifts w^re given 
"for the edifying of the body of 
Christ/' This is the very reverse 
as it is taught in the original text* 

The text, as it reads in the com- 
mon J3ible may indeed ba termed a 
clergyman's text. And with so many 
of these errors, specially as they re- 
late to the subject of the ministry 
of the Gospel, the King James trans- 
lation might be termed a clergyman's 
Bible. 

It is a Scriptural commandment 
to "prove all things and hold fast to 
that which is good," and to '-judge 
righteous judgement." To prove 
these things and bring a righteous 
judgment to bear upon th@ f 3e seem- 
ingly designed faults let the text as 
it stands in each book be prooved tyy 
a righteous test. Suppose the text 
as it stands in the c3mtao«i Bible was 
translated from Greek manuscripts 
in the fourth century t and an official 
ministry had been based upon it, hav- 
ing an additional support of many 
other Scriptural testirncuies in the 
same translation, such as are found 
throughout the scriptures in favor of 



126 A clergyman's 

a personal ministry: Now, here comes 
a person will) a Scripture after ihe 
manner of the text above, declaring 
the official ministry corrupt since the 
way it reads, it is urged, the church 
members are to be qualified and be 
the ministers instead of an official 
ministry. Accordingly, reasonable 
men, to prove this new discovery will 
demand from whence the authority 
of this Scripture? yVilla righeous judg- 
ment not immediately be fixed upon 
his reply that it is from a Greek man- 
uscript dated iu the fifteenth cent- 
ury ? By a reversal is the way to 
prove things and judge a righteous 
judgment, and if the clergy are inclin- 
ed to receive it they can themselves ap- 
ply it to their unscriptural position. 
In the same manner may all the texts 
be judged that relate themselves to 
the subject. 

This same dodging dispositon is 
manifest, in Eph. 3: 9. In the original 
it reads: "Even to inlighten all as to 
what is the administration of that 
secret. " Compare this with the com- 
mon Bible and it will be observed 
that while iLe text definitely refers 
to all being enlightened in the minis* 



BIBLE. J27 

try of the Word ; the com en on trans- 
lation does not convey any such an 
idea. 

Again, in the same chapter, vers- 
es 10, 11, 12, it reads: "In order that 
now may be made kmown to the gov- 
ernments and to the authorities in 
the heavenlies, through the congrega- 
tion the much diversified wisdom of 
God, According to a plan of the ages 
which he formed for the Anointed 
Jesus our Lord, by whom we have 
this freedom of speech." Here it is 
stated in positive language that the 
Gospel is to be preached to the gov- 
ernments and authorities in the heav- 
enlies through the congregation by its 
diversified wisdom; by 8 freedom of 
speech* 

But turn to our common translation 
and there is not a thought of this kind 
would enter the mind, that is, that of 
the congregation qualifying itself in 
such duties, and enjoy a freedom of 
speech. 

The text with those Scriptures 
noticed here are not the only Script- 
ures in which this seemmg attempt is 
made to obscure the liberty of the 
Gospel. When the texts that are ap- 



128 A CLEROYMANS BIBLE. 

plied to the support of a personal min- 
istry are compared it will be dis- 
covered throughout the Scriptures. 
The failing of the common transla- 
tion is hardly a subject of the char- 
ity that is owing to ordinary fail- 
ings. If light continues to flow in 
upon honest and sincere thinkers 
who will seek for the earliest man- 
uscripts of the Bible as naturally as 
the rich lead is followed to the gold 
mine, the King James translation 
will yet stand a good chance to in- 
herit the name of being the clergy- 
mans Bible. 

CHAPTER 17. 

HARMONY OF OTHER 
SCRIPTURES. 

Tfne Scriptures abound with har- 
monious passages upon the subject 
of a personal ministry. Even Script- 
ures that have been thought to sup- 
port the official ministry are equally 
if not more appropriately applicable 
in the system of a personal minis- 
try of the G spel. Such for instance 
is 1 Cor. 9:14. "Those who publish 



OTHER SCRIPTURES 12$ 

the glad tidings, to live by the glad 
tidings." 

The conclusion that since men are 
to live by publishing the Gospel there* 
fore they must be elected, is not reas- 
onable, for, men may be justifiable in 
such a claim without any election. 
And more especially is this a fact 
since the scriptures abound with the 
doctrine of a personal ministry which 
naturally brings with it inequality 
of sacrifices. 

While the inequality in sacrifice 
may not be quite so great under the 
personal ministry as that of the offi- 
cial, yet it will exist even as it did 
in the time of the apostles when they 
were traveling from place to place 
teaching and establishing congrega- 
tions. It should not be expected that 
this be done without^expense although 
Paul did it. 

It must be recollected that since 
the world will always be subject to 
conversion and growth in the devel» 
opment of the gifts that God gave 
to man, consequently there must al- 
ways be a greater sacrifice upon a 
certain part of the disciples; accord- 
ingly we have scriptures to meet the 



1 30" H A R M O NY OF 

ca?e. In Rom. 12: 8, where diligence 
is urged in reference to personal gifts, 
we read: "The one giving with sim- 
plici y." Haying reference to the 
same &3 Gal. 6; 6. "Let the person be- 
ing taught the Word communicate 
[give] to the instructor." 

That fche Scriptures teach a meth- 
od of advancing the congregation in 
the knowledge of the Gospel after 
the manner of any deliberative as- 
sembly where knowledge is sought 
and ideas exchanged by subjecting 
theniseives to the enactments of the 
assembly and enforced by a president, 
is plainly inferred from 1 Tim. 5: 17. 
•'L6t the elders who preside well be 
esteemed worthy of double honor, es- 
pecially those who toil in word and 
teaching." 

Iloro are elders that preside in 
the public assembly that do not 
preach or teach and yet are appoint- 
ed to th? important position of eld- 
er— overseer. This shows that there 
are those in the congregation who 
held this office yet never travel and 
preach but preside in the public as- 
sembly. Showing conclusively that 
there are those, who if they are lov- 



OTHER SCRIPTURES. 131 

ed by all, have sacrifices lo make for 
all, especially those who, beside this 
presiding in the assembly, go out and 
toil in preaching. The personal sac- 
rifices of those elders no doubt was 
very great in order to regulate the 
members in conduct and manners 
and speaking in the right kind of a 
spirit and to see that sound doctrine 
was advocated in the assembly. This 
isevidtnt from ITim.l: 3, where Paul 
charges Timothy to "remain still at 
Ephesus, as I intreated thee, when de- 
parting for Macedonia, so that thou 
mayest charge some not to teach dif- 
ferently." Again in Gal 1: 6, 7. "I 
am astonished that you have so quick- 
ly turned away from him who call- 
ed you by the favor of Christ to oth- 
er glad tidings; not that there are 
any other; but there are certain per- 
sons who are troubling you, and wish" 
ing to subvert the glad tidings of 
the anointed." 

Why did they not, according to 
the present order of church power, 
expel, or at least take the offices from 
those certain persons^ Simply be- 
cause expelling from the church, as 
well as electing to preach was not 



£82 HARMONY OF 

established in the church. 

Again, Titus 1: 10, 11; is another 
evidence that it was a "free pitch in, 5 * 
in that of promulgating the Gospel 
in the apostolic age;— "For there are 
many unruly persons, foolish talkers 
and deceivers, especially those of the 
circumcision; whom it is necessary 
to silence; who overturn whole fami- 
lies, teaching for sordid gain what is 
not proper." 

Evidently there was a class of 
feeacaers in the church who even made 
their charges for teaching. It would 
actually seem that they had something 
gotten up after the plan of the official 
ministry, since they taught for sordid 

If there had been such a thing as 
a regularly appointed or elected min- 
istry established by the apostles there 
would have been, in these instances 
ail the occasion in the world 
to say something about it. Pshaw* 
there was no such a thing in the days 
of the apostle unless it was with those 
«*sordid gain" teachers. 

There is no excuse or reason in 
the world why in all these cases the 
apostles should not in some way refer 






OTHER SCRIPTURES. 133 

to some official violation that should 
be officially corrected if such were in- 
tended* It certainly was not because 
the inspired apostles were stupid men 
and did not take of the ambitious spir- 
it of ruling and governing, This is 
natural in most all inen,and that was 
the bent of their minds in their early 
calling to the apostleship; even as it 
has been made evident in their at- 
tempt to silence the Lone disciple 
whom they saw, as tney thought, work- 
ing without being properly authorized. 
Now when in the divine records 
it is read at much later dates that the 
minds of the apostles are practically 
changed and the natural order of gov- 
ernment practically reversed ;— offic- 
ious men even running the church 
for pay, the apostles not able to do 
anything more than to reprove it; 
Christendom it would seem should be- 
gin to think upon the error of their 
worldly church governments and re- 
turn to the apostolic spirit of Christ- 
ianity. There is a wonderful lesson 
in the acts of the apostle John, who 
so early was ready to execute this 
worldly authority but afterwards had 
his fellowship threatened by those 



134 HARMONY OF 

officious fellows as may be read in 
3 John. 

Jf the apostles would have had 
any institution of an official charac- 
ter they would have called the church 
together and silenced them or sus- 
pended fellowship with those breth- 
ren altogether after the manner that 
we do. Evidently those methods of 
church government as we call itwere 
not in force in the days of the apos- 
tles. VVhat then was the remedy? 
Titus 1 : 13 says. "Therefore reprove 
them severly, so that they may be 
sound in the faith." 
The method by which to regulate the 
disorderly is plainly perscribed here; 
argue them into sound doctrine. And 
if there are those who will not be ar- 
gued into the right, and the congrega- 
tion is conscious of disorders, it is 
an easy matter to discipline such, and 
that too without expelling. Let the 
congregation through their president 
pass sentiments upon their foreign 
ideas or disorderly, conduct, and in- 
form them of this displeasure, and 
have them discontinue their foreign 
fcleas in the public assembly, and for 
disorderly conduct, withdraw from 



OTHER SCRIPTURES, 1B5 

them, not expelling, but admonish 
them as brethren 

J3ut as regards different docuine 
that some may teach, and being re- 
quested not to teach it in the public 
assembly, yet they have ail their 
rights to church property and make 
their own appointments. The only 
thing that may be done by the gen- 
eral congregation is that of withdraw- 
ing by giving no audience. 

If however such gam audience 
then they evidently are not rejected 
wholly by the congiegalion. There 
Is a possibility that the congregation 
might be in error. Any and all who 
ace not fully convinced of the correct- 
ness of any doctrine taught under 
such circumstances should go to hear 
such until fully- convinced of the er- 
ror or correctness of the new ideas or 
doctrine. 

Should all be convinced that error 
is advocated all should cease to give 
audience and by this effect is Script- 
urally rejected after a first and sec- 
ond admonition that is providing* an 
attempt has been threatened or made 
to effect a division in the congrega- 
tion. In the absence of any such at- 



1U6 HARMONY OF 

tempts, yet fail to receive audience, 
he bas still a perfect right to his 
views, fall into line with the congre- 
gation, even propagate his views 
whenever and wherever acceptable 
either private or public 

In the rejection refered to it 
should not be understood, as it is com- 
mon, that it means expelling; for 
what is the use to expel a man when 
he has already withdrawn? Why 
go through such sham work or still 
worse, a mockery, claiming it to be 
done by the power of the church when 
the spirit previously has decided all 
this? All that can be done Script- 
urally is to turn away from such, 
avoid them, don't go to visit them 
or eat with them that they may be a- 
shamed of themselves. -2 Thess.3: 14. 
Any way what is the use to go 
through the formality of expelling 
such as are determined to make a div- 
ision? They will not molest the as- 
sembly if they think it so corrupt 
that they cannot continue their fellow- 
ship any lokger. And if they do not 
intend a division, and have failed iii 
audience of course they will stay in 
the communion of the assembly. In 



OTHER SCRIPTURES. 137 

such a coarse by the assembly, there 
is nothing to lose, but the chances are 
all tor gain. This course accords 
with the spirit of Christ and the apos- 
tles as is evident from many passa- 
ges in the New Testament. 

Expelling is mean, worldly and 
low. It belongs to the powers of 
this world. The banishment of crim- 
inals is on the same method of pun- 
ishment. Expelling will do for po- 
litical or even moral and mutual so- 
cieties whose interests are wholly in 
this world. But it will never do for 
the amicable kingdom of Christ. 

But when the official method in 
Christianity is studied it comes very 
near being a necessity to have an in- 
stitution of expelling or banishment 
or some such penalty. This is the 
ease trom the fact that punishment 
may only be inflicted by degrading 
the standard of the individual. 

Under the official method men 
and women are taught to be hard- 
ly worthy to be inside the church, 
say notning of^using liberties, and 
of course it follows if any are to be 
degraded for disorderly conduct that 
easting them out of the assembly 



138 HARMONY OF 

and banishiug to outer darkness is 
the only resort. 

Bat under the personal method 
the lowest is made the peer of the 
greatest Indeed the greatest are 
made the least and the least great- 
est, and all on the leval of brethren, 
and p.ven ministers and brethren of 
the Lord Jesus. 

Therefore the mere hint that 
brethren by some disorderly conduct 
are losing the respect and proper 
estimation of their high calling in 
the congregation, and their com- 
pany disregarded is severer on the 
selfrc^pecting individual than the 
woridly institution of expelling. 

Advocates of the official method 
have urged Eom. 10:14,15, where it 
reacL: "How shall they hear with- 
out a preacher, and how can they 
preach except they be sent," as au- 
thority for an official ministry. 

This passage, it must be admitted 
would harmonize with the doctrine 
of an official ministry if such were 
fcaagM. But since such a doctrine 
is ru>t found in the Scriptures it will 
be "^ht to see if it will not hamonize 
wiih the personal ministry. All 



OTHER SCHIPTUKES. J 39 

that is nesessary to show that it does 
is to refer to another passage « hat 
is frequently quoted by the official 
advocates. This is recoickd in Acts 
13: 2,— "Separate me Barnabas and 
Saul for the work where unto I have 
called them." 

While this is supposed to be, not 
only in accord with the official min- 
istry but a basis for the doctrine 
itself, it does not answer the purpose 
for either, for Paul and Barnabas 
were ministers many years before 
the spirit commanded them to be 
separated for this mission. But 
this is not all. When Acts 13: 1, 2, is 
compared with 14: 26, it will be noti- 
ced that this separation was for the 
purpose of fulfilling a special miss- 
ion, It is therefore a great mistake 
to conclude that this separation was 
from among the so-called laity and 
justifies an official ministry* 

This separation was dictated ty 
the spirt because the congregation at 
Antioch could spare the services of 
Paul and Barnabas, the congregation 
being able to admonish one another. 
Precisely after this manner should 
fche congregation send men at pres- 



140 HARMONY OF 

ent to fulfill missions outside the con- 
gregation. Men and women will want 
to be; sent even if a!i are ministers 
in the Gospel and take with tbem 
the good win of the congregation. 
As to who should he sent must be 
dictated by the spirit, which is now 
determined by the good judgment in 
the spiritually minded Saints, 

The disposition made here of the 
separation of Barnabas and Saul will 
answer the query, "How shall they 
hear without a preacher, and how can 
they preach except they be sent." 
Barnauas and Saul were separated 
and sent being already preachers. 
Now does it not appear that very 
little good judgment is exercised, 
and perhaps a little lack of integrity 
and fidelity to Gods Word, when it 
cannot be perceived by official advo- 
cates, that when a congregation had 
a dozen or more competent members 
in expounding the Gospel publically, 
that not some should fairly, properly 
and Scripturally be selected and sent 
to (ill mission out side the congrega- 
tion ? 

iiut such seeming stupidity if not 
stubborness we land in when we vnli 



OTHEK SCRIPTURES, U 1 

have our preconceived ide?s, customs 
and usages that we have been brougLt 
up under- Preferring our fathers be- 
fore the enlightening influences of 
the Holy spirit. Our fathers who 
now sleep, but who have lived to tLe 
best of their judgment will them- 
selves condemn us in such a course- 

Another passage of Scripture that 
harmonizes beautifully with ibe per- 
sonal ministry is 2 Tim. i : 3, 4 :— "For 
the time will come when they will not 
endure sound doctrine; but after their 
own lust shall they -heap to them- 
selves teachers, having itching ears; 
And they shall turn away their ears 
from the truth and shaii be turned 
unto fables." 

It will be observed that the har- 
mony with the personal ministry here 
is produced in the discord it strikes 
with the official ministry. Kot to en- 
dure sound doctriue will readily ap- 
ply to the unsound doctrine of an of- 
ficial ministry. Turned unto fables, 
again points out the very attractive 
manner in which practical theorists 
can by improper illustrations? handle 
the word of God to suit any creed 
or doctrine. In fact it appears that 



ill HARMONY OF 

the apostle foresaw the invention of 
an official ministry such as is now 
prevailing in Christendom. 

Ambitious and hot-headed men; 
men who have never learned what 
it is to subject themselves and be gov- 
erned, but always aspire to govern 
and be paid for it; these are they 
who create divisions; and that which 
invaribly follows this sort of individ- 
uals is an official ministry by which 
a sort of government is soon set up 
to propagate their particular ideas. 
This creates waring sects tl at are 
not only rife in Christendom but are 
within each particular sect and con- 
tinually dividing, inflaming the laity 
and humbler classes with the idea 
that "gain is Godliness," and always 
keep them in a race for the best 
trained tale-teller turning their ears 
away from the truth of the humble, 
self denying and equitable institu- 
tion of a personal ministry as estab- 
lished by Christ and his apostles. 

Listen again to the harmony of 
other Scriptures as they are record- 
ed by the apostle; "I thank my God 
always on our behalf, for the grace 
of God which is given you by Jesus 



OTHER SCRIPTURES. 143 

Christ; that in everything ye are en- 
riched by him in all utterance and 
in all knowledge." 1 Cor. 1: 4, 5. 
Again, about the same expression in 
2 Cor. 8: 7, — ''Therefore as ye abound 
in everything, in faith, and utter- 
ance, and knowledge, and in all dil- 
igence, and in your love to us, see 
that ye abound m this grace als®." 

Knowledge and utterance is the 
basis of all intelligence in the human 
family. This is what the Corinth- 
ian brethren possessed. It is past 
any arguement here to support the 
idea that they possessed this, and 
made it manifest in and through an 
official ministry. It is therefore in ' 
perfect harmony with the doctrine 
of a personal ministry. 

The world in order to make them- 
selves wise in utterance aitd knowl- 
edge have public schools and colleges. 
But according to the official the con- 
gregation of God must elect or ap- 
point some one whom it is supposed 
to have all of this knowledge and ut- 
terance. How inconsistent! The dis- 
ciples who should even know "that 
which surpasseth knowledge, (Eph. 
3: 19,) and are to be "ready always to 



144 HARMONY OF 

give as answer to every man that 
asketh you a reason of the hope that 
is in you,"(l Pet. 3: 15.) are either com- 
pelled to stand the bluff or go and 
seek some official, perhaps a great de- 
bater to answer for him. And then 
even after it is made by those smart 
theorists, the food, (if it may be call- 
ed food at ail,) invariably is put into 
racks so high that neither sheep nor 
go^ts are able to share in it. 

There is no occupation in this life 
that is so remunerative and urgent 
as that of preaching the Gospel. Mark 
8:36; John4: 35-38. And there is none 
in which the laborers are so scarce 
Matt. 9:.'i6, 37, 38; Luke 10:2. Yet 
in the face of this great pay, — pay 
that may not be valued by worldly 
estimation.— and extreme scarcity of 
laborers, the unscriptural official 
method in publishing the Gospel have 
so managed affairs in the church that 
thousands of laborers are idle, per- 
haps one in one hundred on an aver- 
age is an active worker: Think of ill 
A work r v to God and of such an im- 
portant character; that of the salva- 
tion of souls, and be curtailed in this 
sort of a "manner! 



OTHER SCRIPTURES-, 145 

There is no occupation or f * tide 
that the apprentice may enter, b&, it 
is open for him to rise to the equality 
of bis master. And this is the reject 
that is diligently sought both l> the 
master and apprentice, Tak^ it in 
whatsoever way we may; Farming, 
carpentering, masoning, manufaet or- 
ing, engineering. Indeed it is well 
known that societies have beeu form- 
ed among those to enlighten and as- 
sist each other In their occupation. 
Again what else is the object m our 
schools and colleges if it is not to 
make teachers and masters of those 
who are taught in tnek respective 
pursuits? And there are no callings 
either, but if it ts possible the pupil 
is, even to excel the teacher. 

But when it comes to teaching 
and proclaiming the everlasting Gos- 
pel of the Son of God to humanity 
that is perishing by going down into 
an everlasting night, men and wo- 
men are commanded to keep silent 
by the innovation of electing a cer- 
tain set of men to preach the Gospel, 
and all the rest need not concern 
themselves about it. In fact there 
is a penalty attached if anyone at- 



146 HARMONY OF 

tempta publically to promulgate the 
Gospel. 

The plan is complete to keep pow- 
er concentrated in • he hands ot a few, 
and tnose generally of the most fac- 
tious and hot-headed men who des- 
ire to rule according to their own 
wills, and hold in check the work 
that the many in unity would prose- 
cute according to the plan of salva- 
tion. All this disorder is brought 
about by an official ministry in the 
Gospel, that teaches that the office 
is of very sacred importance and must 
be guarded as such exalting those in 
Office above any thing of the kind 
that is known in the world or that 
is written in the Scriptures. 

Thus the proclamation of the Gos- 
pel to the poor is hindered, or if by 
chance it should be announced in 
soma place it would likely be by some 
select preacher who would leave 
them in a worse state for the next 
representative of some other sect than 
if they never had heard of any Gos- 
pel at all. 

The great divisions in Christen- 
dom are due to this worldly official 
pawer in the church. Were the pro- 



OTHEB SCRIPTURES, 147 

mulgation of the never dying truths 
of the Gospel placed in the bandf of 
the members of the body of Christ, 
whom the self constituted clergy de- 
nominate the laity, where it was plac- 
ed in the beginning, and the wt£»? and 
smart theorists withdraw them- 
selves from the Chiistian *orld, it 
would not be a great while until sec- 
tionalism would begin to die out 
and Christians would begin to unite 
upon the plain and practical truths 
of U e Gospel. 

THE PERSONAL 

MINISTRY OF 

THE GOSPEL. 

PART II. 

THE GLORIOUS LIBERTY OF 
A PERSONAL MINISTRY IN THE 
GOSPEL EXTENDS ITSELF TO 
MALE AND FEMALE ALIKE. 

TWO VEKY POSITIVE BUT ODD 
TEXTS. COMPARED. 

"Let your women Keep silence in 



M8 ODD TEXTS 

the churches: for it is not permitted un- 
to them to speak; but they are command- 
ed to l>e under obedience, as also saith 
the law. And if they will learn any- 
thing, let them ask their husbands at 
home: for it is a shame for women to 
speak in the church." 1 Cor. 14: 34, 35. 

"Let the women learn in silence with 
all subjection. But I suffei- not a woman 
to leacn, nor to usurp authority over the 
man,buttobe in silence.*' ITim. 2: 11,12. 

The position taken here is, that 
in part at least, these texts are the 
manufacture of the jealous clergy, 
who lave principally ruled since the 
days of the apostles, by and through 
whom our translations have bten 
mado and handed down to us. 

With the knowledge that our 
translation has wholly been made 
by those who believe in the foreign 
innovation of an official ministry, it 
is not surprising, inconsistent and 
odd as these texts apf ear by the side 
of the glorious liberty of the Gospel, 
that they are left unmolested while 
an official ministry prevails in the 
Christian world. The clergyman has 
no need for them as a text, they 
silently play their part for him. 



COMPARED. 149 

Neither are they by popular writers, 
either condemned or vindicated. True, 
th*»re are many Script tires that are 
not used either in public or private 
discussion. But where are the Script- 
ures a-* positive as the texts under 
consideration, and violated, as all 
creeds and Christendom has done, 
to a greater or less degree, and yet 
neither have a word of approval or 
condemnation? They are not to be 
found. 

It is important that an honorable 
and Scriptural disposition is made of 
these texts: First, because of the ad- 
vantage that infidelity has in show- 
ing a clash; and, because of the good 
that may be realized in spreading 
the Gospel when properly disposed 
of, they being in direct apposition to 
that which may be so abundantly 
proven and supported in the doctrine 
of a personal ministry. 

Again, for us to sit down and not 
think for ourselves upon this sub- 
ject is precisely what the exalted cler- 
gy is pleased for us to do. This per- 
haps will account for the silence of 
the clergy upon the subject. If it 
may not be charged to them in this 



150 ODD TEXTS 

way, then let it be charged to their 
ignorance and inability honorably to 
dispose of them. The texts are a- 
dapted to the support of an official 
ministry. Let the official speak up- 
on them and if dexterously present- 
ed they can be made to appear to sup- 
port an official ministry. Let them 
keep silent and the texts themselves, 
in their positive declaration have 
the desired effect of subjugating 
women and men to the recognition 
of the superiority of a specially call- 
ed or elected clergy. That these 
texts have this effect is easily mani- 
fested from the fact that if they mean 
women, only, may not preach, this 
would constitute an evidence that all 
men may: and therefore the clergy 
will shift the sense alittle and have 
it to mean only that women may 
not be elected or permitted the office 
of a minister. By this disposition of 
the texts they establish and subject 
all to an official ministry. 

But when it comes down to what 
the texts actually say, they are so 
positive that they will no even per- 
mi v . a women to ordinarily speak in 
the church. And in this sense it is 



COMPARED. 151 

right to dispose of the texts. To take 
Scriptures or any other declarations 
at their meaning, according to their 
wording is a right that will not only 
be regarded, but be suppoited by all 
honest thinkers. 

All Christendom has to a greater 
or less degree violated the texts with- 
out giving any reason whatever ex- 
cept it be that it is unreasonable to 
force obedience to them. But it is not 
the intention to criticise chrisieadotq 
only upon this violation. The ob- 
ject is to show thatthefie texts do 
not prevent women from publically 
instructing, and that tco without a 
special call or appointment to an of- 
fice, even as set forth heretofore. 

Turn to 1 Cor. 11 : 5, and, written 
at the same time, by the ?ame apostle 
and we read as follows: "But every 
woman that prayeth or prophesieth 
with her head uncovtreJ dishcncr- 
eth her head." Do we rot in this 
passage plainly understand that a 
woman may pray and preach? It is 
impossible to deny it; ai.d yet it is 
in the same letter where the apostle 
has said that they may not speak 
in the cburch. Well, this is one tes 



152 ODD TEXTS 

limony iu favor of this liberty against 
two that prohibit it. It is right to 
compare the testimony. By com- 
parison of testimony ail difficult ques- 
tions ate decided. In fact this is the 
only way by which to determine be- 
tween truth aud error. And since 
iniquity already began to work in the 
apostles time, there is room for some 
doubt about the genuineness of those 
very odd but positive texts- Espec- 
ially so when the chances in the ear- 
ly time of Christianity were so great 
tor officious men to make altera- 
tions iu the Sc'riptuies. 

The next testimony referred to 
is recorded in Rom. 16: 1, — "I com- 
mend uuto you Phebe our sister, 
whiuh is a servant of the church 
which is at Oeuchrea." 

Uut some one may insist that 
the position of this sister was that 
oaly of a leader in general courtesies; 
ojr an assistant of womtn in the or- 
dinance of baptism ect ; as the clergy 
are inclined to explain it; and there- 
fore was termed a servant from this 
consideration. But this is not justifi- 
able, since there is not even a hint 
that her services were constituted 






compaHep. 152 

in these particulars. T! e jJea of 
church -oftiers itseli would put hex 
upon an equality with them, wko al- 
ways have and do now claim to teiu- 
py the position of a servant when they 
defend the official position. Does it 
not appear to be a pretty bold under- 
taking by tbe clergy to put discrimi- 
nating explanations *H>on words of 
inspiration in order to shield and sup- 
port the up^criptural doctrine ol an 
official ministry? 

But let us note here that the 
word also occurs in the original ; and 
reads; "Our sister being also a serv- 
ant of the congregation in €eBchr»ja ." 
This proves that she held a posiiiCB 
equal to any in active service in i¥&£ 
church. What this service was is not 
for us to specify unless we ina^^it 
to be the general service of the min- 
istry. In addition to this serviet sfc© 
possibly may have held the position 
of an overseer or deacoo. 

The alteration makes quite a 
difference when the attempt is mace, 
as has t>een done, to explain ihi& ser- 
vice to have reference to general 
courtesies of other social servicer 
proper for women. 



154 ODD TEXTS 

It sir Mild also be noted here that 
if ecici atoms are permitted and answ- 
ered o n one side the same should be 
allowed on the other. The criticisms 
that have been made on this Script- 
ure were based upon an error in the 
translation. May it not now with 
propriety in turn be asked, why was 
the word also left out of our com- 
mon translation? Omission and 
addition to change the sense of the 
orig.ual on the doctrine of a person- 
al ministry, when it has been done 
by those who so jealously guard the 
official ministry, inclines a person to 
look upon the office and its support- 
ers with some degree of suspicion. 

The common version is subject 
to the same criticism in Rom, 16:2, 
relative to the same person in substi- 
tuting the word succonrer for pat- 
rones s. There is quite a diifereuce in 
the deinitiou of these words. See 
the following: Succour, to relieve 
when in difficulty, want or distress. 
Pukcn, one who countenances, sup- 
peivs, or protects; an advocate. 2. - 
Oii who has the gift of a benefice; 
I is an honorable ana estimable 
appellation to those of superior tai- 



COMPARED. 155 

eut and influence. Following is what 
Mr. Barnes in his commentary^ 
has to say upon this word. "The 
word used here is also a legal turn, 
and means properly a patron a help> 
and was applied to the Greeks to one 
who presided over an assembly; to 
one who became a patron of uthejs; 
to one who aided or defended them 
in their cause; and especially to one 
who undertook to manage the c^use 
ef strangers and ioreigners before 
the courts." Why has the official 
class made this alteration in trans* 
lating the Scriptures? 

This counts two testimonies where 
women may take part in the pub« 
lie affairs of the Christian church 
against two where they nuay not. 

The next testimony is found in 
Horn. 16: 3, and reads; "Greet Pri-cil- 
la and Aquilia my helpers in Christ 
Jesus," Priscilla was the wife of A* 
quilla. The prominence of these 
disciples may be known from the 
following circumstances. P&ui a* 
bode with them. Acts 18; 3. They 
sailed wiih Paul into Syria, verse 18* 
They had a church at their house. 
1 Cor. 16; 19. They were specially 



158 ODD TEXTS 

remembered by the apostle ai.d rec- 
ommended to be remembered by oth- 
ers as learned in these references 
and as it is found in 2 Tim. 4: 19. 

Id this little history a great prc- 
mine nee is given to these disciples, 
tut all without any reference, or e- 
ven the sligntest hint of any call to 
the ministry, or any office that they 
occupied, or distinction between 
themselves. That the wife shared 
in equal, if not in more prominence 
than the husband, is plainly indica- 
ted in the two last passages cited 
where the womans name is first men- 
tioned. Quite likely that Priscilla 
was her husbands superior in preach- 
ing the Gospel and active church 
woik. 

Aaothdr observation necessary 
to make upon this passage is the sub- 
stitution of the word helpers instead 
©it hat which is found in the original; 
-Fellow-laborers. The original reads: 
Salute Pricilia and Aquilla my fel- 
low -laborers in the anointed Jtsus." 

The word helpers is aptly put to 
obscure the doctrine of a personal 
RuiHSiry, and support that of the offi- 
cial, Were even the doctrine of a 



GOMPAJRED. 157 

personal ministry establishes it 
would indicate degrees in the minis- 
try which is another of those con- 
temptible arrangements that attend 
an official ministry. Such things and 
arrangements will do for the. world 
and is even right aud indispensable 
in governments and societies in the 
world; but nothing of t:;^ kind is con- 
templated in the kingdom of Christ. 

The efforts to obscure those pas-* 
sages that support a personal minis- 
try, as has been noticed heretofore, 
are as diligently prosecuted in those 
that mantain the equal rights of worn* 
en to minister in the Gospel. 

Here the great apostle admits 
this husband and wife upon an e~ 
quality with himseif. This is but 
another manifestation ot the humil- 
ity and equality of tlie doctrine that 
is in many places so prominently 
taught and exemplified by the Sav- 
ior and his apostles. Take for in- 
stance the sentence ; ".A 11 ye are breth- 
ren."— ar*d which w^e uttered be- 
cause of the deaiie that was mani- 
fested in the disciples for official dis- 
tinction,— has its syncnirn in this, 
"there shall Le no official positions or 



153 ODD TEXTS 

auy other distinction among the dis- 
ciples." 

This is the third testimony where 
women are recognized on an equality 
with men in the public service of 
the congregation. 

The ntXL testimony referred to is 
Horn. 16:6, and reads: „Greet Mary 
who bestowed much labor on us/* 
The translation of this passage again 
is faulty. It should read; jSalute 
Mary who iabortd much for us." 
The seeming prejudice that is so 
prominent in the common transla- 
tion is here again manifest. 

It uxust however be admitted that 
it is not as positive as the two pie- 
ceeding passages noticed: The lirst 
which termed Phebe "also a servant :" 
The second termed Priscilla and A- 
quilla "fellow-laborers. " This is e- 
quai to that of co-laborers and co- 
workers. These are worded in the 
strongest ter^ns possible to convey 
the idea of equality. Nowherefin the 
Scripture are any different terms us- 
ed so as to impress special labor or 
position in the church except it be 
the slavish position of a president 
or that of his assistant. Therefore 



COMPARED. 159 

the ideas that are expressed in these 
passages, and the connection in which 
this notice of Mary stands, brings 
her to oar notice as one of those 
who had the talents to do, and did 
do active public service in the min- 
istry of the Gospel. 

To construe this passage as hav- 
ing reference to that of bestowing 
labor on the apostle is not reeognzied 
or eulogised as labor in the Gospel. 
It is rather, as in the ease of Martha 
where her concern was 10 make rich 
provisions for the Savior, retukf d. 
Bestowing upon the official ministry 
is an attendant of this class. Pos- 
sibly this will account for the change 
of these words. From the fact that 
it is unscriptural to bestow much la- 
bor upon one another in the luxuries 
of this life, it is reasonable to con- 
clude, even as the original reads, that 
this much labor by this woman for 
the apostle consisted in preaching 
and spreading the Gospel. 

This then constitutes four testi- 
monies for liberty and freedom, a- 
gainsttwo that restrict it. All from 
the writings of the same apostle. 

The next testimony ia Bom. 16:12, 



100 ODD TEXTS 

and reads in the translation of the 
Diaglot as follows; "Salute Tryphena 
and Trypbosa, those sisters laboring 
much in the Lord. Salute Persis the 
beloved, ber who labored much in 
the Lord. "The words bister and her 
are supplied in this translation. But 
it is evident from these names and 
the way that the orginal reads that 
they are correctly supplied, and is so 
admitted by all who have studied 
this. Mr. Barnes in his comments 
says: "These names with the parti- 
ciple rendered who labor, are iu the 
feminine gender, and these wtre 
probably two holy women who per- 
formed the office of deaconess, or 
who ministered to the sick, and who 
with Persis.thus by example, and per- 
haps by instruction, labored to pro- 
mote the spread of Christianity." 

This eminent authority is quot- 
ed here more particularally to show 
that the names mentioned were those 
of females. Mr. Barnes himself, as 
may be noticed in his notes on 1 Car, 
14:34,35, believes in the silence of 
women in the congregation. How- 
ever in the above quotation he ad- 
mits that the labors of those wDinen 



COMPARED. 161 

may have consisted in "insti ucticn." 
Tois admission proves that learned 
men even are not able to wholly deny 
this liberty in the G< spel. Tins is ail 
the admission that need he asked 
from anyone to establish the doctrine. 

This th'^n, although tfceie are three 
women mentioned here who have 
the honor of serving in the public as- 
sembly ascribed to tber&, \vili count 
but one testimony; wLivh counts tive 
for liberty against two where this 
honor and liberty is forbidden. 

The next testimony that is intrd- 
duced is found in Phil. 4: 3; and reads 
in the original as follows: "And I 
entreat also true yoke-fellow assist 
those women who eUrnegUy co-op- 
perated with me in the glad tid- 
ings, and with Clement, and my oth- 
er co- laborers, whose ;^mes are in 
the book of- life.." 

There are no comments to make 
on this testimony. Ii i .quires no ex- 
planation whatever. I is as plain 
as language can expies» it that wom- 
en took an active and equal part 
w.th men in the promulgation of the 
Glad Tidings. It is therefore ut- 
terly useless for official supporters to 



It>2 ODD TEXTS 

trv to explain this passage of Script- 
ure that it does no* permit those 
womjg'i to labor iti an equal position 
in ifce Glad Tidings with the rest 
of those mentioned in this verse. 

This cog its six testimonies wheie 
it is pUinjj stated that women co- 
i bored wilq the men, and even with 
the apostie himself, in the ministry 
of the Gospel aghast two where such 
lioerty is prohibited. All are from the 
writings of ihe same apostle. 

Tnese Scriptures have been ar- 
rayed, not in order to arraign the a- 
postle as all well know, bat for to 
show the positive testimony direct 
from the aposUe against those texts 
that not only clash here with the tes- 
timony of the apostle, but with many 
others throughout the Bible, as will 
be noticed hereafter. 

Th it there is a contradiction in 
those passages, is plain, and this coc- 
traJiction is necessary to be estab- 
lished in order to defeat the erro- 
neous imp.essiou and practice that 
is taught and supported from the odd 
texts under consideration. 

Since there is a contradiction it 
is not only'a privilege, but a duty to 



COMPARED. 163 

dispose of them and honorably sus- 
tain the sentiments of the Scriptures. 
This is readily done when the good 
reasons are considered why it may 
be believed tteat the two texts na\e 
been wrested. 

A reason for this belief is, that 
in many of the passage* so far no- 
ticed that reiate to the personal min- 
istry have been found, v/aen compar- 
ed with earlier manuscripts, to be 
darkened. Thus causing strong 
grouuds to suspicion the genuineness 
of these texts. 

Another leason is, because it has 
been a disputed question with the 
church fathers as muy be learned 
from history. Our early church fath- 
ers contending for an official minis- 
try and prohibit warned entire of 
those Gospel privilege?, while others 
disputed those things, 

Another reason that supports the 
idea of these texts ha virjg been wrest- 
ed, is that man in his barbaric state 
always was accustomed to rule in 
this manner, and this was prevalent 
in the time of Christ and the apos- 
tles as has already been noticed; even 
with the apostles themselves in the 



164 ODD TEXTS 

beginning. This same disposition is 
stiii prevailing at present. 

Another reason tor this suspicion 
is, because it always has been in the 
nature and disposition of man to con- 
centrate power in any cause whatev- 
er that presented the opportunity, 
and rule and even oppress his-felio-w- 
being. This is the kind of spirit that 
is manifested m those two texts; 
woile those otuer Scriptures maui-, 
test the opposite, — a spirit of equality 
humility and that of selfdemal, as it 
is everywhere taught by the Savior 
and his apostle**. 

Another reason: These two texts 
are too positive. In theii positive 
declaration they distroy their own 
intended force when analyzed. This 
will be noticed hen after. 

Another is: We have been warn- 
ed about those who would wrest the 
Scriptures. 2 Pet. 3: 16. Being cau- 
tioned by inspiration of this work of 
iniquity which the apostle said began 
already in his time, having us to be 
upon the alert, scrutinizing the very 
Harliest manuscripts. Even the orig- 
inal Utters of the apostle, it it w r ere 
possible to obtain them, after passing 



COMPARED ItJG 

out of the hands of the disci pits ii.io 
th >se who loved preeminence in offi- 
cial church power, it would be right 
to subject to examimtion by the hum- 
ble and equitable spirit of Christ and 
the apostles* 

The Scriptures of truth are sub- 
ject to wresting, and no doubt have 
been wrested in some particulars; 
but it is impossible to wrest their spir- 
it. It is good, even a happy thought 
to know that the Scripture s were 
subject to be wrested in particulars 
that pertain to £he selfishness of man, 
for, by the spirit of a meek and low* 
ly redeemer who exemplified a life 
that is to prevail over the spirit of 
mans selfish nature, it is an easy mat- 
tj detect such wresting. The knowl- 
edge also of such iniquity permits 
the disciples to call into question the 
church offices and positions that bar- 
ber and support this selfishness. 

Another and the last reason of- 
fered here for the belief that tLe.se 
texts have been wrested is the over- 
whelming testimony of many other 
passages beside those already dc: ic- 
ed that teach the very opposite ben- 
timent of these texts. 



166 REFFERENCE 

WITH REFERENCE TO THE LAW. 

As also saith the law. This means 
that the law commands women to be 
in subjection to the men. And that 
this subjection is defined in the texts 
as consisting in"silence in the church- 
es.*' For if they will learn anything 
they must not ask any questions in 
the assembly, but ask their husbands 
at home: for it is an indecent* thing 
for women to speak in the church. 
And further, they must not teach in 
the church. 

We are to understand that these 
are the things in which women can 
and are commanded to show foith 
their subjection to man. And are re- 
fer ed also to the law as authority for 
this subjection. The privileges ac- 
corded to the women under the Jew- 
ish dispensation in affairs of the 
church must be that which is referr- 
ed to. If womans subjection there ac- 

*T"his is the word used in tne origin- 
al. Showing evidently that improve- 
ment by church officers began very early. 
It seems also that later on it appeared im- 
moderately strong for officious purposes 
and was moderated. 



TO THE LAW. 16? 

cords wilh the text tbeie is at least 
that much to support the texts. If 
the Law does not aecord with tbfc 
texts it uaay reasonably be set ciown 
as being perverted like other Script- 
ures by tbe "spiiitual wickedness in 
high places." 

That the woman is, so far as this 
life is concerned rather dependent 
upon the man and therefore should 
show subjection in the rough and 
coarse affairs of this life is not deni- 
ed. But even in ibese things since 
husband and wife are ene, man 
would, with tbe belief that be tan 
own some thing seperate and apart 
from bis wife, sink himself in tiaie 
to come by such a belief to the level 
of the brute so far as mairiage is 
concerned. And it is here asserted 
that; it can neither be found in the 
Law nor the Gospel where man exer- 
cises in anything superior to the won* 
an unless it be in the coarse affairs, 
or heavy toils that are imposed u^on 
him as pertaining to the provisions of 
this life. But when it comes to mat- 
ters of religion, of teaching and in- 
struction, in public or in a private 
way, at home or abroad, or even in 



2(38 REFERENCE 

I.-- aporal matters where tbe physic- 
a constitution of the female wilt 
p— :nit and adapt itself, the woman 
13 piaced upon an equality with the 
man, and since the Jaw is refered 
to by the texts; to the testimony of 
the law shall the question be turned. 

The first passage reiered to is 
Miriam the prophetess, Exo. 15: 20,21. 

"And Miriam the prophetess, the 
si>ter of Aaron, took a timbre) .in her 
band; and .all the women w r eut out 
after Iier with timbrels and with dan- 
c^ ct . And Miriam* answered them, 
sino; ye to the Lord, for he hath tri- 
umphed gloriously: the horse and 
his rider hath he thrown into the sea." 

Note the action here of this ad- 
mirable woman. She, neither any of 
the rest of the women kept silent 
"»n the church in the wslderness." 
Aets7:38. This occurred nearly thir- 
ty four liundred years ago. Evident- 
ly there was no distinction in this 
e^rly age among the Lords people in 
bis congregation in repaid to men 
ofiVy being the lit ones to speak prais- 
es to God, and abuut the saivationof 
his people. Nay, rather the ie\trse 
m learned here; women seem to be 



TO THE LAW. H>9 

foremost and the men silent, so far 
as this praise is concerned, wl ich is 
common in the Law. And so far as 
deliverence of God's peop'e is concern- 
ed it is even found in Mich. 6: 4.U at 
Miriam the prophetess is equal with 
Moses and Aaron in delivering the 
Hebrews: — "For I brought thee up 
out of the land of Egypt, and re- 
deemed thee out of the house of ser- 
vants; and I sent before thee Moses, 
Aaron, and Miriam." The text it 
would seem made a failure in refer- 
ring to the Law in this case. 

Again, coming down about sev- 
enty live years later and there is a 
record of another prophetess, — Judg- 
es 4:4,5: — "And Deborah, a prophet- 
ess, the wife of Lapidoth, she judged 
Israel at that Jime. And she dwtlt 
under the palm tree of Debciab, I e- 
tween Ramah and Bethel in mount 
Ephraim: And the children of Israel 
came up to her for judgment." 

In the verses following this re- 
ference, Deborah ordered Barack to 
war. Barack declined unless she 
would accompany him. She agreed 
to this, but told Barack that a wom- 
an would have the honor of the con- 



170 REFERENCE 

flict. Now, considering the part of 
th^s woman in the prosecution of the 
work of the Lord in this early age 
puts the texts with their reference 
into a position that is irreconcilable 
with the Scriptures. The texts have 
refered to the Law to sustain them 
when the Law here condemns them, 
in this, that a woman did through in- 
spiration not only dictate to a man 
but to all Israel,in direct opposition. 

Knowing that the sentiment of 
the inferiority uf women prevailed a- 
mong the heathen in all ages, and 
now learn from these testimonies 
that God recognized no such a thing 
among His people in the earlier ages; 
should itsrlf constitute a reason to 
doubt the genuineness of the two cdd 
lexts under consideration; especial- 
ly when we have bee*n forewarned of 
fbe work of iniquity, the perveision 
of Scripture, and the concentration 
of church power. 

Again, it is recorded in 2 Kings 
22: 14-20; and2Chron. 34:22—28; 
of Huldati the Prophetess, whom God 
had inspired to ihttruct his people 
concerning the^ book of the Law that 
was found, and the evil that was to 



TO THE LAW. I'll 

ne brought upon Jerusalem. This is 
none other than a remarkable in- 
stance; and another one that pioves 
that there was no difference contem- 
plated with God whether male or fe- 
male through whom He imparted 
knowledge and made known His will 
to the human family. 

Perhaps some might desire to 
search to see if the genealogy of this 
woman would not entitle her to i his 
important position aLd distinction. 
But this will only result in a failure, 
for so far as ability would admit 
there is not the slightest -hint, ei- 
ther of this prophetess or that of 
Deborah, that would entitle them to 
their disiinction by a certain line of 

ancestry. In fact the Scriptures do 

not give any at all. 

The best that can be found to sup- 
port the idea that Huldah the proph- 
etess, was a special subject for this 
distinction is where it reads in the 
common version that "she dweit in 
Jerusalem in the college." But this 
even turns out to be a mistake when 
compared with Leasers Hebrew bible 
which reads: "She dwelt in Jersalein 
in the suburbs/* So then there is not 



172 REFERENECE 

even a bit of honor for the colleges, as 
well as genealogies, as a las : rcsou 
to excuse this ancient liberty and 
privilege of women. All the sup- 
port seems to be entirely removed in 
these ancient testimonies from tlie 
advocates, that man only, and he to 
be called bv some special appoint- 
ment or election, is the only proper 
agent of the ministry of Gods Word. 

The remarkable book of Esther, 
as a writer says, "has always been 
esteemed canonical both by Jews 
and Christians." It is a record of the 
marvelous method of God in regula- 
ting, and even reversing the human 
affairs of individuals and nations 
foi the good of His people and His 
own honor and glory. And was this 
not all accomplishsd bytho downfall 
of one woman and the lifting up of 
another? Could not this all have been 
brought about without women fig- 
uring in it most prominently? The 
history as it stands has Esther to be- 
come the sole agent in bringing about 
those great changes in the nation and 
consequently the salvation of God's 
own people. 

If men only should be the instru- 



TOTE LAW. 173 

ments in those great benefits from 
the Creator, it would seem that king 
Ahasuerus could have been deposed 
bv some providence as well as qneen 
Vashri; or he might have sickened 
and died and the queen unknowing- 
ly married some Jewish young man, 
and those changes have been brought 
about wholy through the insliumen- 
tality of a man and thus evade this 
public benefit and great prominence 
coming through queen Esther. If men 
only should be Gods instruments to 
prosecute His will, why was this not 
done after this ronner? 

Right here it is equally as proper 
to ask why the Lord did not have 
men to act as prophets in the place 
of those women if it was the inten- 
tion of Scripture to teach us that 
man, and that a regularly selected 
set of men, to the exclusion of all oth- 
ers should be the instruments to for- 
ward the cause of the Lord? The 
sum of the matter is, the Scriptures 
nowhere in general, neither in par- 
ticular, (except in the texts) teach 
any such doctrine. 

It is noticed in Eze. 13; 17—23, 
that the prophet was commanded to 



174 REFFEKENCK 

set his face against the dauhters of 
his people who nrophesied "out of 
ther own heart." From this it is 
learned that public activity of wom- 
en was in evil as well as good. It is 
learned also from the prophet lhat 
in denouncing those daughters he 
did not denounce ihem as occupying 
an illegal position or calling, but the 
evil use they made of their calling. 
Again the same is learned from Neb. 
6: 14, where 'Nodiah a prophetess" 
had t ikeo active part with other mis- 
chievous prophets that had attempt- 
ed to put Neheimiah to fe^r when 
undertaking to rebuild Jerusalem. 

la nil probability the prophetess 
mentioned here was a gentile. But 
that we have here the case of a worn 
an engaged iD public service among 
the heathen should not at all seem 
strange; Gentiles as well as Jews are 
smart enough to perceive the pow- 
er of women when the progress of 
their cause is very urging or in dan- 
ger. Thus it appears among the Jews 
when they wished to raise a persecu- 
tion againstPaul and barnabas at An- 
tioch where they first 'stirred up the 
devout and honorable women" of the 



TO THE LAW. 17$ 

city. Acts. 13: 50. These examples 
serve to illustrate the liberality of 
selfish and corrupt officers in the 
church; oven as it is in politics 

Coming down to the advent of the 
Savior it is recorded that on the 
eighth day after the Saviors birth, 
when his mother had him ni the tem- 
ple to present him to the Lord ac- 
cording to the Law of Moses, that 
Anna a piophetess "coiuing in that 
instant gave thanks likewise unto 
the Lord, and spake of him to a)l 
them that looked for redemption in 
Israel."* Luke 2: 36, 37. 38. 

This* passage is right to the point, 
plain and positive, Ilia: women did 
speak in the temple in the congrega- 
tion of God under ths law. Taking 
this testimony together with the oth- 
ers produced from the law puts those 
odd texts that refer us to the law for 
the subjection of women, in that of 
silence in the ehurches, into the most 
unreasonable position; outside the 
bounds of reason! Why, the fact is, 
if it may be underst* < d, (and it is so 
understood,) that they refer us to the 
law to prove the subjection of wom- 
en to men by "pilence in the church- 



1TH MORE GOSPEL 

se", it would su l >j^et them to the 
charge of baring the untruth upon 
the very face of them. 

MORE GOSPEL TESTIMONY. 

"And it shall come to passinthe last 
days, saitn God, I will pour out of my 
spirit upon all flesh: and your sons and 
your daughters shall prophesy, and your 
young men shall see vision? and your old 
men shall dream dreams : And on my ser- 
vants and on my handmaidens I will pour 
in those days of my spir.t; and they shall 
prophesy. » Acts 2.17,18. 

This accords precisely with Joel 
the prophet, even as the apostle re- 
fers also to him, and which was proph- 
esyed eight hundred years before. 
This is an evidence as good as one 
couM wish or demand to support the 
idea that the promulgation of the 
Gospel is not only a privilege hut a 
duty devolving upon eveiy hea- 
ven horn disciple, either male or fe- 
male, without the worldly formal- 
ity of an election by the church or 
the hypocritical pretention of a gift 
confered by the authority of a clergy. 

Turn over into Acts 21:8,9, and 
this prophesy, as relates to women, i 



TESTIMONY. 177 

literally fulfilled which reads^'And the 
next day we that were of Pauls com- 
pany departed, and came into Cesarea : 
and we entered into the house of Phil- 
ip the evangelist which was one of 
the seven; and abode with him, and 
the same man had four daughters Vir- 
gins, which did prophesy." * 

Tnere is but one way that it has 
been observed by which the cingy e- 
vade the force of these passages ; that 
is that this prophesying, (which Script- 
urally means preaching ane general 
instruction,; was miraculous. Theie.- 
fore it is said, that miraculous testi- 
mony should be produced by those 
who would preach outside the reg- 
ular election of the church or appoint- 
ment by the clergy. 

This reminds one ot the actions 
of Martin Luther: When he andThom- 
as Munser, whom he called his son 
Absalom, had to a great extent dis- 
robed the Pope and bishops of their 
tyranny over thn people by stirring 
up the princes and civil magistrates; 
it happened that Thomas Munser 
went too far for Luther in preach- 
ing civil and religious liberty and 
the doctrine of equality. "On bear- 



17tf MORE GOSPEL 

ing of Munser's success, he wrote to 
the magistrates of Mulhauseu, to ad- 
vise them to requ re Mucser to give 
an account of his call; and if he could 
not prove that he acted under hu- 
man authority, then to insist on bis 
proving his call from God by working 
a miracle!!!" Hist. Foreign Bap- 
tists, Vol I. ; page 351. 

This is not iutended as a reflection 
on the adored reformer, but &n ex- 
ample of the jealousy and bigotry 
that humanity is subject to where in- 
equality and classes have the chance 
to flourish. This is universally the 
case in the affairs of this world and 
it has, contrary to the words of the 
Savior, been brought into the church: 
— "But it shall not be so among you." 
Matt. 20:25,26. 

Are we any better than our Re- 
former in this respect when we ward 
off such passages as are quoted obove 
respecting those daughters that proph- 
esied, by declaring they come under 
miraculous power and therefore may 
not be used to sustain that of equal- 
ity in the personal ministry? 

When by the power of the church 
and state, which Luther supported in 



TESTIMONY. 179 

a certain measure in his reformation, 
he caused many of the common people 
to be slaughtered and his friend Mun- 
ser also put to death by which he forc- 
ed the peasants to appeal to Urn, we 
find in the following reply to them 
the highth that bigotry may attain 
with those who claim that they are the 
chosen to dictate the life and care cf 
othf rs: "He told them the princes de- 
served dethroneing, yet their, (the 
people's,) tumults were seditious, and 
that they had been seduced by false 
teachers: that it was foolish to put 
all mankind upon a level, and that 
Abraham had slaves." lb. page 356. 
How much better is our method 
in compelling submission by the ar- 
rogant claim of the power of the 
church, and banish to "outer darkness" 
such who do not submit by expell- 
ing tbem from the church? None it 
might be said in the long run; for, 
if any difference, in one sense their's 
was no more unmerciful. Their vie- . 
tims were made happy in immediate 
death while we propose to let ours 
take the risks of this life under the 
terrors of eternal banishment in the 
life to come; this is about all the dif- 



180 MOKE GOSPEL 

ference. 

Auother testimony is found in 
Bev. 2: 20—23, where a woman did 
actually teach and preach in the 
church ;— "Notwithstanding I have a 
few things against thee, because thou 
luffere.st that woman Jezebel, which 
^caileth herself a prophetess, to teach 
and to seduce my servants to commit 
forn'C.ition, and to eat ttiings sacrific- 
ed unto idols." 

There is not here the slightest 
ground even in in r erence from which 
it might be reasoned that this woman 
was corrupt simply because she 
taugnt or preached; but it was the 
corrupt doctrine taught for which 
she was denounced, as it is learned in 
verse 21 ;— "And I gave her space to 
repent of her fornication; and she 
repented not." 

Had she repented of her "fornica- 
tion," which was the charge against 
her, it may reasonably be concluded 
that she would have been spared 
from being cast into that bed of af- 
fliction : and "her children," which 
likely were those over whom she 
wielded her great influence. The fact 
that if she would hive repented, she 



TESTIMONY. 181 

would with her childien been spared, 
shows that in this case she could 
still have held her influential posi- 
tion in the church. 

There are two great things learn- 
ed from this passage: The first is that 
women may preach ai d teach in the 
church. The other is that women 
may become as abominable in the 
sight of God as men, if not more so, 
with their influence in teaching ond 
preaching corruption under the guise 
of the Gospel. 

The next testimony that is rear- 
ed to upon this supject is found in 2 
John I; and reads as follows: "The 
elder unto the elect lady and her 
children." The original has the word 
chosen instead of elect. 

There are but two other places in 
the Scriptures where individuals are 
be ; ng designated by refering to ttum 
as being chosen. The one is that of 
Rufus in Rom. 16: 13; The other is 
that of a lady in Babylon "chosen 
jointly" as it is learned from the orig- 
inal in 1 Pet. 5:13. 

There were no doubt many oth- 
ers who were chosen, not however 
from among the laity as the clergy 



182 MORE GOSPEL 

are pleased to term it, but fixm among 
the disciples who have distinguish- 
ed trieoaselves in their special gifts 
in the personal n in.sti j of the same, 
and have proved themselvth tit and 
able for special missions or the office 
of a president or gssislfent. Si ch 
were the seven that were chosen, 
the account of which is found in Acts 
6. These all no doubt were, previous 
to their being chosen to a special ser- 
vice, engaged in the ministry., of the 
Gospel. 

Why those two women were thus 
Seripturaliy distinguished and hon- 
ored, it might reasonobly be conclud- 
ed was because of the prejudice that 
prevailed then as well as now against 
women serving in public positions 
in the Christian church. 

The "chosen lady" under consid- 
eration, no doubt filled some impor- 
tant position in the church, to which 
she was called by a choice of the 
church. This choice must not be un- 
derstood to have been a call to the 
ministry, for there is no such a thing 
as choosing either women or men to 
the ministry of the Gospel, taught in 
the Scriptures. It was no doubt in 



TESTIMONY. 183 

the ministry of the Gospel that the 
lady under consideration manifested 
the qualifications of her being fitced 
to be chosen to some overseeing po- 
sition in the church. 

There is a great deal of difference 
in opinion, even among educated men 
about this "elect lady." As great 
as the effort seems to be among the- 
ologians to evade the distinction and 
position that this lady is honored 
with, it is net at ail surprising that 
the word elect was at some time sub- 
stituted for the word cJiosen; if any 
regrets they are rather sorry that 
not some better word was substitu- 
ted to obscure the original sense and 
meaning. That such a disposition 
fs prevalent is evident from the ef- 
forts put forth to make it appear that 
some private individual was being 
addressed; or that it means some par- 
ticular church; or that the church 
in general was addressed. 

But that this is no private letter, 
addressed to some individual occupy- 
ing a private position in the church, 
is evident from the use of the word 
chosen in the original. The word e- 
lect would be sufficient to convey the 



184 MOKE GOfPEL 

proper meaning but subjects the pas- 
sage to the criticism, as some try to 
show, that it was the came of the 
lady aldressed. Otners that it refers 
to the church, the saiLts who arec- 
lected to be saved. 

As f >r som^ particular church, or 
the church iu gentral being address- 
ed it would make a very awkward ap- 
plication when we read in verse 4 
that the apostle "rejoiced greatly that 
he found of her children walking in 
truth." Think of it, some of the chil- 
ren of God found walkingin the truth! 

But with respect or" having it re- 
fer particularly to the church in gen- 
era! ;it is still more inconsistent when 
we read in the last verse of the let- 
ter about her sister who also had chil- 
dren and who would greet her. The 
general church having a sister!! 

Accordiug to common sense the 
meaning in the last verse of the let- 
ter is that the lady addressed in the 
letter had a sister also "chosen," (as 
this word here is also used in the orig- 
inal,) to some position iu the church 
and had children also, all of whom 
were iu the church, and the apostle 
writes her to whom the letter is ad- 



TESTIMONY. )86 

dreps«d the news of the profession of 
the children of her sister. 

For the closing testimony on 
this subject, reference is made to i 
Pet. 5; 13, which reads in the com- 
mon version as follows: "The church 
that is at Babylon, elected together 
with you, saluteth you; and so doth 
Marcus tny son." 

From the original word for *ord 
translation in the Diaglot this i*s- 
sage reads: "Salute you she in Bab- 
ylon chosen jointly; and Mark the 
son of me." 

In the quotation from the com- 
mon the reader, of cource, cannot see 
any reference whatever to the subject 
of woman's 'rights. But it is here 
quoted in order to show how this pas- 
sage of Scripture has been wrested, 
like many others that relate to the 
subject of woman's rights as well as 
that of the personal ministry. 

The error that occurs here, with 
the numerous others in the Script- 
ures justifies the charge of the infi- 
del against William Penn ; that he 
(Penn) did say : "There are many er- 
rors in the Bible. The learned know 
it, the unlearned had better not know 



186 MORE GOSPEL 

it." That which is here demanded 
however be he either a Quaker or any 
other humble and apparantly unas- 
suming professor of Christianity is, 
that these errors as far as possible- 
should and must be made knov 
and those ministers who through in 
official position have been corrupted 
so that righteous judgment has fail- 
ed, must be deposed; especially must 
this be done when it is learned that 
those who are so willing to dictate 
where this knowledge is obscur< d, 
and setting themselves forth as min- 
isters of the Gospel and upon whom 
depends the life and care of others. 

The cropping out of sentimeuts 
after the character above is entirely 
two prominent amongst the official 
miuistry. Of course it is according 
to human nature to consider the 
source of our bread and butter as 
well as the honor in society derived 
from a noted position and the natur- 
al passion to rule: But there is a fear- 
ful risk if not a judgment pending 
the official ministry in such sacrilege 
^hefl not willing to refoim when bet- 
ter knowledge dictate it. 

In one sense itlooks discourag- 



TESTIMONY. 187 

iug regarding the purity of the Holy 
Scriptures wheu observation of per- 
version are made as indicated in the 
verse under consideration. And yet 
it should not be discouraging ^ben 
it is considered iniquity was foretold; 
that darkness should reign for cen- 
turies; that knowledge should be in- 
creased, and that the wise should un- 
derstand. And that we have but re- 
cently began to emerge from the long 
reign of universal darkness that 
spread over the world occasioned by 
arrogance, ignorance, superstition 
and bigotry. Above all it should not 
be discouraging when it may be con- 
eluded that God is still at the helm, 
even has been through all these 
changes, that therefore these things 
had to be so. 

From the original it is plain from 
the passage of Scripture under con- 
sideration that a woman in Babylon 
occupied a prominent position, and 
the reasonable conclusion is that she 
was chosen jointly by several con- 
gregations to serve them in some po- 
sition. 

Some think that reference was 
had to Peter's wife. If it was it 



188 REACT ON THE 

does not weaken the information in 
the least that she was not **chose» 
jointly" to some public position. Oth- 
ers again think it strange that such a 
prominent notice should be made at 
a woman »od nowhere else mention 
ed in the Scripture. To this it may 
be replied that note is made of quite 
a number of women, and men also,, 
that were, as it may be inferred* 
in active service, but of whom there 
is no other mention made any where 
in the Scriptures. 

Again, it should not appear strange 
at all to make note of this woman in 
the general epistle of Peter; There 
was then, no doubt much more so than 
now, (indeed it is bad enough now,) a 
general prejudice in this respect. A 
g*tiaral Qrror requires a general cor- 
rection, aud should be looked for, and 
is just what the apostle has given us 
in the notice that he has made here 
of this woman. 

THE INTENDED FORCE IN THE TEXTS 
REACTS ON THE OFFICIAL MINISTRY. 

In the texts at the head of the 
subject the women are positively ex* 



OFFICIAL MINISTRY. U9 

eluded from the personal ministry. 
If it were not for these texts the 
duty would be as clear that women 
ar«; to exercise in the ministry of the 
Gospel as men. But these bar them 
from this privilege and duty. Con- 
sequently, if these are authority, and 
the onfy authority, which thf y are, 
to support this barrier, then by in- 
ference the personal ministry for the 
men is established by them; for, the 
testimony on the duty of the person- 
al ministry noticed outside of the 
texts is equally as favorable for the 
women as the men ; For, as it has al- 
ready been noticed, if these bar the 
female portion of the church from 
this duty, then it constitutes an ev- 
idence that the male portion of the 
church may, and even shall exercise 
in the ministry of the Gospel. This 
is plain. This conclusion is impos- 
sible to evade; for where can be 
found such a commandment given to 
men as is found in these texts to 
the women, which constitutes the 
sole ground to deprive the women of 
a personal ministry in the Gospel? 

If these texts are the authority 
upon which women are deprived of 



1$J REACT ON THE 

this duty, and no such h eommai d is 
recorded to exclude the men from 
this duty, at course that commands. 
the men personally to exercise in the 
ministry of the Gospel. 

To illustrate further: Suppose 
seme one of riur preachers who 
preach for pay would order a col- 
lection in the assembly, stating pos- 
itively that contribution from the 
ladies will not be accepted; w 7 ould 
this not be the same as a direct appeal 
that all men may and should con- 
tribute? This case is m the same 
form of the texts; all the difference 
there is, money is collected in the as- 
sembly by the illustration where 
the women are excluded; while in 
the texts preaching was the thought 
under consideration, where the wom- 
en were also excluded. See 1 Cor. 
14: 26—33; the verses that precede 
the t^xts. 

The commandment that bars one 
from a privilege always carries with 
it the granting of that privilege to 
the one upon whom it is not impos- 
ed. Therefore the personal ministry 
for the male portion of the church is 
established; not only from the many 



OFFICIAL MINISTRY. 191 

testimonies as noticed heretofore, 
but by the texts themselves, that is, 
so long as the advocates of tlnm use 
them to exclude women from tils 
service. Therefore it may be said 
that the force of the blow of the offi- 
cial ministry intended in the texts 
reacts upon their own heads; ier in 
the effort to make shure to bind and 
bar the women they op*n this door of 
liberty to the men. This is the le- 
gitimate conclusion when the texts 
are taken to prohibit women in serv- 
ing in the ministry of the Gospel. 

The dilemma that the official cause 
is placed in now, establishes the per- 
sonal ministry for men from their 
craftiness; for the testimony on this 
liberty outside these texts being e- 
qual, and now insisting that these 
are the barriesto women in the min- 
istry, establishes a personal ministry 
for the men. And if they are not 
owned as a barrier to women then of 
course with the vast amount of testi- 
mony in favor of the personal minis- 
try the doctrine is establish^ d for ail- 
That the idea generally prevails 
that the texts bar women fiom min- 
istering in the Gospel, it is only nee- 



1&J2 HE ACT ON THE 

essary to confront the advocates of 
these texts as to whether these texts 
mean what they say,— positively that 
women shall not speak in the church ; 
not even to ask a question? and they 
will muse for a time and finally ad- 
mit thit they do not mean that. The 
fact is they dare not say otherwise, 
for they, as well as everybody is guil- 
ty of violatiug them m this respect, 
if there is any guilt in this violation. 
Very well. Then what do they menu? 
They answer that they mean that 
women may not minister in the Gos- 
pel. Now if these texts are the au- 
thority by which women are probib- 
lied from the ministry, they do, as 
noticed heretofore, grant that priv- 
ilege to all men. Thus they admit 
Ihemselves tnat the intention of the 
texts, according to their own under- 
standing is to prohibit women trora 
mtnistenng in the Gospel. 

As a last resort the advocates 
ot these texts will give themselves a- 
way by asserting that women may 
not be licensed or elected to the Uiiu- 
rry of the Gospel. But has it not 
been shown by a legitimate conclu- 
sion from the disposition that the 



OFFICIAL MINISTRY. H'3 

advocates themselves make of tbese 
texts, as well as many other passag- 
es, that there is no such a thing taught 
a q calling men to the ministry ? And 
- ot only as regards the men, but the 
evidence is as strong outside of these 
fefcxts that women ministered in the 
Gospel without the special call us 
that of the men; now, since it has 
been proven that men are to exercise 
in this duty without any special calf, 
and the evidence is equally as strong 
outside these texts that the doctrine 
applies to women; Then applying 
the evidence that the texts produce 
in favor of the men, to the same 
cause, found, in the same book, and 
under the same circumstances, for. 
the same purpose, given by the same 
author, but is enjoined upon women, 
they est<#blish the personal ministry 
for the women as well as the men. 

These conclusions are drawn f 
the explanation made by the advocat- 
es of an official ministry themselves. 
And here may they rest upon their 
own hands until they tire with in- 
consistency and perversion. 

The more honorable way to dis- 
pone of them is to charge them to the 



194 REACT OX THE 

manufacture of the official mii isiry. 
This is sustained; First, in the fact 
tint many other Sciiptuns that re- 
late to the same subject betray the 
hand of the official ministry . Second ; 
because they are in the strict sense 
too unreasonable and intolerable to 
obey ; a thing that the advocates have 
to admit tnemselves. Third; because 
they te<ich the very opposite that is 
learned from many other passages. 

If these texts themselves, instead 
of their advocates would say that 
women should not be. called to the 
work of ministering in the Gospel, 
then they might constitute an evi- 
dence that men should be called. And 
then even they would rightfully be 
rejected when it is proven that all 
the disciples took part in minister- 
ing the Gospel in the public «isembly. 

In case the texts would read that 
women should not be called to the 
ministry the clergy would have all 
to "catch on in a hurry." A single 
s.tat men t like this with the worldly 
desire that has made its way into the 
heart of the clergy in having sacrecl 
things systematically arranged aftti 
the manner of this world, and the in- 



OFFICIAL MINISTRY. 195 

fltience that is wielded by them in Hie 
otiurch would defeat all o'ber testi- 
monies even though it were by many 
others proven to be spurious. And has 
it not been done anyway, even with- 
out any Scripture to reason from? 

As it is however the hand of the 
iniquitous official ministry is easily 
detected, even by the limited in 
knowledge ; thank the Lord, and is an 
evidence of the care of the Greater 
ovar Ins own divine will which all 
may understand if diligently nought . 
The conclusion is reasonable that 
if these texts do not mean what they 
say it makes it extremely doubtful 
when their meaning is guessed unless 
that meaning would be four d to com- 
pare favorable withal! other Script- 
ures relative to the same subject . 
The attempt to put any other con- 
struction upon them Is not only a 
difficult undertaking if we want to 
avoid exposure, but it is wicked. Men 
should not undertake to dictate for 
the record of inspiration. 

These texts are too strong in th* ir 
expression, even in the common ver- 
sion, say nothing of their positive ex- 
pression in the Diaglot where ft 



196 REACT ON THE 

reads: "It is an indecent thing for a 
woman to speak in au assembly." 
This being from the earliest manu- 
scripts proves that tinkering of this 
kind in the Scriptures had been prac- 
ticed very early in the Christian agf\ 
It is also evident that this tink- 
ering in the Scriptures was practic- 
ed for centuries, for, finding these 
passages put into such strong lan- 
guage in the earliest manuscripts 
shows that this mischievous woik 
began previous to the date of the 
earliest manuscripts now extant; 
then finding that alterations have 
been made, by comparing the earli- 
est with the common version piovts 
that this iniquitous work has been 
practiced down until the common 
Bible now in use was revised. Evi- 
dently, however, these alterations 
were slight, doing damage only in in- 
stances like the subject under con- 
sideration where the gratification of 
selfish motives prompted it, such as 
distinction, honor and church-power. 
The word church everywhere is sub- 
stituted for assembly and congrega- 
tion', another error caused by the of- 
ficious elergy The love to speak ot 



OFFICIAL MINISTRY. 197 

.church orgnaiz-uion prompted this, 
knowing that organization can not 
be eh eted without a, duly installed set 
of church < iiicers. Then or couise fol- 
lows that or a systematically anang- 
e<J church government, a creed, and 
the ungodly practice of expelling our 
.brethren on matters of opinion. 

The spirit, and consequently the 
foundation, of the plan ot salvation 
however has always been preserved 
in spite of the iniquitous work of the 
"man of sin" and the enmity and hat- 
red of the nonprofessor and inlidel. 

A reason why the Gospei will 
stand mutilation and perversion at 
the hand of the profane in attempt- 
ing to maintain an oflicral fj)fctemof 
church government, and yet main- 
tain its primitive purity, is because 
it never was designed 10 teach any 
such science as church government 
Jby a regu arly elected set of officers 
who are to pattern *n their mecnods 
=aud execution of this ^pirituai power 
After the powers of this world. 

The principle couched in the sen- 
tence, "Love thy neighbor as thyself," 
and returning good tor evil, is the 
governing factor of Divinity and is 



198 REACT ON THE 

entirely beside any system of gov- 
ernment that is possible to be origin- 
ated in the human heart to govern 
the savage disposition of man. 

Had the Gospel been delivered to 
the world with the intention to pos- 
itively say in all respects what a man 
must and must not believe and do 
with penalties of expulsion from 
church and consigned to "outer dai k- 
ness" if violated, it would not have 
been by an All Wise Creator so wreck- 
lessly written, if we are allowed the 
expression. There are many passag- 
es upon which the religious world is 
divided where the extra insertion of 
a word or two would forever have 
settled the disputed doctrine. But 
the plau of salvation was cot mani- 
fested in this way. The record of it 
is arranged that the disciples must 
search for the truth, and that dilh- 
gently, and with a selfdenying spirit, 
and with a sincere desire to obey and 
live in it. Tnerefore testimonies be- 
ing weighed by such a desire and dis- 
position, the whole life is subject to 
be turned about as light and knowl- 
edge flows from the Word. 

When it is discovered in us that 



OFFICIAL MINISTRY. 199 

we are not willing to lay down our 
lives in the loss of our preconceived 
ideas when convicted by a preponder- 
ance of testimony upon any subject 
whatever taught and exemplified by 
the Savior and his witnesses, it can 
be set down that we are m t right at 
heart. We hive yet a stubborn and 
selfish disposition lurking there that 
must be broken up. Such characters 
are readly detected and manifest, for 
there are doctrines sufficient in the 
Scriptures that do not come under a 
positive commandment that will test 
all of our wicked hearts And for 
this very same reason may it not have 
been good to subject the Holy Scrip- 
tures to perversion like the instance 
under consideration, aid otheisthat 
might be cited that give sanction to 
the selfish motives that are inherent 
in the human heart, and threby give 
to those who wanted to believe a lye 
the occasion to freely indulge in it? 
The seeming deficienties in the 
Scriptures that confront our natural 
views in not positively stating ruodes 
and methods, but which must be es- 
•iblisbed and believed in by circum- 
stancial evidence; and where this can 



200 



REACT ON THE 



not be obtained, forbearance the only 
seeming remedy; as well as the se* 
ing weakness of the Holy Scriptures 
being subject to perversion, is all fill- 
ed up and made perfectly sound and 
whole in love. Love, first toward 
our Creator in such a degree that we 
will have to iose all of self, and dil- 
igently and sincerely search for His 
will, subjecting our whole life to be 
turned about, and we carried whith- 
er, otherwise we would never come. 
Then love toward our fellowbeing 
so that we mill never force our wish- 
es upon them by church decisions or 
by majorities about uh. 

Therefore these unnatural and 
seemingly weak things that occur in 
the record of the Scriptures, partially 
brought about by perversion and par- 
tially permitted by inspiration, solve 
themselves into the great law of the 
Gospel. Whereas without these wise 
s.rd divine plans and methods to sub- 
due our selfish natures and disposi- 
tions we are left to be diiven out upon 
the dark and dangerous ocean of spec- 
ulation to engage in war and fighting. 

Let the laws of love and reason 
be the weapons by which to overcomes 



OFFICIAL MINISTRY. 201 

those who disagree with the doctrine 
or a peisonal ministry, and many oth- 
er things that popular Christianity is 
rejecting, but was taught by the Lord 
Jesus and witnessed to us by bis a- 
postles; all of which things have a 
mighty preponderance in testimony 
from the acts of the apostles after- 
ward, as learned in the epistolary 
writings. When the Lord sees fit to 
permit the divisions that are toc< me, 
rejoice ye who are on the side of be- 
ing shamefully cast out. This con^ 
stitutes the best evidence this side 
of eternity that you are on the right 
track. Oh. the Christian world have 
overlooked the mighty principle of 
ilove, the masterwneel in toe economy 
of grace ! We are all guilty ! 

It is all right to deduct a certain 
lot of rules from the Scriptures by 
which to regulate our lives, and it is 
right to introduce them and recom- 
mend them and propogate them in 
the spirit of love, but it is getting 
outside the love and spirit of the Gos- 
pel when they are set up similar to a 
code of laws and brought under a sys- 
tem of church government and pro- 
ceed to disown those of our brethren 



202 REACT ON THE 

who differ with us. Then, and worst 
of rill, expose our ignorance m <;ani- 
ing that ail was done in the luYts ai:d 
spirit of the meek and iovi 1> Redeem- 
er, who never condemned any ujan. 

If the conference in Jerusalem, 
(Aets 15.; may be referred to as a pre- 
cedent for an association and the, dis- 
cussion of difficult questions then 
stay strictly by the precedent, decide 
npon questions if it can be done, and 
propagate them in peace. If not in 
peace follow the example of the apos- 
tle in Acts It) : 3, 4;— Though he was 
certain that circumcision was not re- 
quired, witnessed by the Holy Ghost 
itself, yet rather than to break the 
peace with the brethrsn he had Tim- 
othy circumcised, having the decree? 
of the council in Jemsalem in nib 
possession at the same time for to 
distribute in the cities. Brethren, 
can't you understand thisf 

A RESOLUTION. 

Seeing that an official ministry is 
antagonistic to the freedom, skill and 
knowledge, prosperity and equality 
ui the Gospel; and beside these sub- 



A RESOLUTION 203 

jects the Gospel to go a begging for 
money in order to be forwarded in the 
world ; it is therefore resolved to form 
an assembly wherever tw<», three or 
more are willing to unite for the pur- 
pose of conversing and assisting each- 
other in the ministry of the Gospel. 

If we communicate with each oth- 
er respecting the best methods and 
arguements to be employed on differ- 
ent subjects in the propagation of the 
Gospel, it will not be long until the 
talent of teaching will be developed, 
and will take its place in the assem- 
bly; not : however after the manner 
of the Roman clergy, but after the 
manner of Christ in denying them- 
selves in order to assist otbeis in 
qualifying themselves in the minis- 
try for the spreading of the Gospel. 
The talent of governing would also 
become manifest in due time that a 
spirit of equity and fairness would 
prevail in tne assembly. Likewise 
all other talents or gifts would man- 
ifest themselves for the benefit of 
the assembly. 

The appointing of presidents (el- 
ders, aged persons) and their , assis- 
tants, would as a matter of course fol- 
low in the increasing of the assem- 
iy,eyen as, it did in the apostolic age. 
Setting out to accomplish these 



204 A RESOLUTION' 

things, bietinen ai<d sisteis must not 
permit their resolution lobe deflat- 
ed by those ministers who sanction 
the personal ministry, yet keep their 
position, telling us to go and preach. 
This is rather adding insult to injury. 
Those who say this, even in good 
faith, do not for a moment consider 
that we have honored and encourag- 
ed them, not only in the belief that 
they have been most sacredly called 
to go and preach the Gospel, but when 
they wer, 1 weak, timid, blundering, 
and even spiritually untutored we 
spake kindly and encouragingly to 
them, and then for years given them 
honor and audience until they have 
become masters in controlling their 
thoughts and greatly extended their 
knowledge m various subjects. Re- 
quire more than a sanction of these. 
Let them serve the congregtion as 
teachers with their practical knowl- 
edge, or go and preach the gospel 
themselves, and let others teach and 
preside in the congregation at home. 

Those who speak disparaging of 
the personal ministry should be made 
to understand that they cannot have 
your crown; (Rev. 3: 11.) that they 
are overbearing, and proud, and as- 
suming the position of an impostor, 
and that too,through a gift that your- 
self assisted in bestowing upon them. 



"And they that be wise shine 
as the brightness of tne firmament; 
and they that turn many to right- 
eousness as the stars forever and 
ever." Dan. 12: 4. 

"How beautifnl are the feet of 
them that preach the Gospel of 
peace and bring glad tidings of 
good things." Rom. 10: 15. 

THEN, 

"Go into all the world, and pro- 
claim the Glad Tidings to the whole 
creation." Mark 16: 15. 



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